GOOD counsel FOR EVIL TIMES. OR, A PLAIN SERMON Preached at Paul's in London, April 16. 1648. By EDW: BOWLES M. A. of Katherin-Hall Cambridge. Printed by the desire and Order of the Lord Maior and Aldermen of that famous City. Psal. 34. 12, 13, 14. 12. What man is he that desireth life; and loveth many days, that he may see good? 13. Keep thy tongue from evil, and thy lips from speaking guile. 14. Depart from evil, and do good: seek peace and pursue it. LONDON: Printed by F: Neile for Samuel Gellibrand, and are to be sold at his Shop at the brazen Serpent in Paul's churchyard. 1648. TO THE RIGHT honourable THE LORD MAIOR, To the Aldermen and common-council of the City of LONDON. GIve me leave to join You together in an Epistle, and may it be a pledge of Union in all things that tend to an happy and speedy establishment of Truth and Peace. The kingdom is very sensible how considerable You are in the welfare of it, especially as it now stands. And according to the influence you have upon the public good or evil are the endeavours of the Enemies of our reformed Settling to distract and divide you, for they see no other means to destroy you, and those with you, whose welfare is bound up in yours. And in this you are a resemblance of the Kingdom of whom a great Politician saith, that it is Magnum Animal neque interit nisi a seipso: and according to this Axiom have the Enemies of our Religion and State framed their designs. The zeal of Spain and Rome carried them on indeed at first to furious attempts, as in 88 and Powder Treason; but when they saw they were not able to prevail that way, they put on the fox's skin, and have most studiously raised and fomented jealousies and differences betwixt the King and Parliament, betwixt the Parliament and Kingdom: not to mention those subdivisions lately stirred, which I would not be so far guilty of keeping alive as to name them. So hath it fated with your renowned City, you have been to the Reformation and Liberty of this Kingdom, what this Kingdom hath been to the Protestant Religion in other parts, a great support. The opposing party as impatient of such an adversary (you know) directed the first fruits of their strength and malice against you they were indeed interrupted in their way by the battle at Edge-hill, but as soon as they were recruited and recovered, how eagerly they pursued their former purpose, Brainford can witness: but the next day when the City appeared so unanimously, and heartily, for their own and the Parliaments defence, they saw it was necessary to take another course, and try if they could become your masters by design and fraud, and bring you to a cheaper ruin by making you destroy one another. To this purpose several courses have been taken, and not altogether without effect. But so long as there was a Common Enemy appeared, there was a diversion of the humours, which since our late semblance of Peace have broken out into violent and strange diseases, which have already distempered the health, and go on to endanger the life of that famous City. The best expedient to remedy this great evil, were doubtless a reconciliation of those persons and parties who are now distant, but were in the best estate of the City affectionate and unanimous. This is not only policy but piety, as by a serious perusal of Jam. 3. from the 13. ver. to the end may appear. Experience witnesses the hard task and fate of reconcilers, who lie betwixt the extremes as corn betwixt the millstones: But yet I must profess myself one of them, and I had rather they grind me then one another. To the accomplishing this great work, a special portion of the wisdom that is from above, which is mentioned, Jam. 3. ult. is very necessary, which let us beg on the behalf of all Christians, especially those whose influence into public affairs requires a greater measure. A probable expedient hereunto may be this, that extremities on both hands be laid aside, and persons that drive them on. For of each party there are some parts so heterogeneous, that there is little hope they should ever mingle together, neither is it beneficial that they should while they so remain, for they tend to distraction, that is, to destruction. And give leave to him that hath many faults to complain of one: That is, that those who have and might have agreed, have put so little trust in God, and so little mutual confidence in each other, that they have chosen rather to support and strengthen their factions (for that it's come to) with persons less desiring their welfare then themselves of one another. And therefore whatsoever persons▪ principles, or practices tend to bring us under old revenges, or new confusions, should carefully be avoided. There is hardly any man who is not in reason convinced, that the continuance of this distance and opposition betwixt good men will certainly expose them to the power and revenge of them who equally hate both, and yet how few are there whom passion or faction will suffer to act accordingly. You will pardon the mention of this odious word Faction, it is of mischievous consequence, and deserves to be branded, for it will undoubtedly ruin both sides, especially when there is a third to wait the advantage, and the issue. And he that would be free from this evil, must not inordinately affect his own opinion or interest, which will expose him to that inordinate course of making parties to maintain it, but be content to have all his Propositions fairly examined; neither must he look at persons more than things, as weak and angry men are wont to do, having some men's persons so in admiration, as they most cry up, or at least justify or excuse all their ways; and others in such detestation, as to undervalue, blast and blemish all they say or do. It's hard to find ei●her a man so good, as in some things he should not be declined: or so evil, that there may not be some use of him: and if we could abstract from persons, and let things and actions take their own demerits, much injury and misery might be prevented. There have been many vicissitudes of late, and those that have been highest have still lost themselves, and endangered others by extremities. Moderata durant. It's now come to your turn again, and unless God grant so much wisdom, self-denial, and forgetfulness, as may dispose toward moderation, it will not, it cannot last. I add no more but an excuse, first, for this Epistle, if plain dealing need one: and 2ly, for the Sermon, which when I composed, I was so far from thoughts of the press, that I never thought of a London Pulpit: it hath been a month delayed in hopes of an excuse. But since you will have it, I submit with a homely but hearty compliment, Much good may it do you. And the God of peace give you peace always by all means: The Lord be with you all. So prayeth York, May 15. 1648. Your welfares faithful Servant, EDW: Bowles. The Sermon. EPHES. 5. 15, 16. See then that ye walk circumspectly, not as fools, but as wise, Redeeming the time, because the days are evil. THe Apostle Paul, a most eminent pattern to all Christians, 2 Cor. 11. 28. especially Ministers, as he professes, that the care of all the Churches lay upon him: so he peculiarly makes it good to the Church at Ephesus, to whom this Epistle was directed. For besides that pains he took among them, and hazard that he run for them, of which we read, Act. 19 foreseeing the dangers that were toward them, he gives them a fair and faithful warning by the Elders, Act. 20. 17. &c. and not content with that, when he was now prisoner at Rome, he writes unto them this excellent Epistle not drawn from him by special necessities and emergencies of error, as most of his other Epistles particularly to the Corinthians and Galatians, but flowing from those natural affections that he had to the Name of Christ, and the good of the Ephesians: containing a most full and useful summary of the Gospel, which is digested into two main parts. First, a blessed discovery of the Doctrine of free grace and salvation by Jesus Christ, handled principally in the first Chapter, additionally in the 2d. and 3d. Secondly, an earnest and pressing exhortation, to walk as becomes that grace which is revealed in Christ Jesus, with particular directions thereunto, which is the scope and substance of the latter part of the Epistle. And herein hath he left an imitable pattern to all those who would approve themselves able Ministers of the New Testament, who must be equally careful to preach salvation by Christ, and sanctification through him. To preach grace without duty tends to libertinism, to press duty without discovering the mystery of the Gospel, which is justification and salvation, the righteousness of another, scil. Jesus Christ our surety in the Covenant of grace, leads to formality, and the righteousness of the Scribes and Pharisees which is short of the kingdom of heaven. We must declare the whole counsel of God, which is to live in Christ by faith, and to Christ by obedience; and it is wisdom to unite them in the same discourse as much as may be, in regard that men are so subject to disjoin them. And we may learn from this blessed Apostle, as our matter, so our method, which is to lay the foundation of all holy obedience in the doctrines of faith and justification, Matth. 12. 33. which tend to make the tree good by transplanting it from the degenerate into the true Vine, and that must be done before the fruit can be indeed good: the moulding of men by the force of outward rules and precepts, into a kind of Gospel conversation, is not acceptable or lasting, unless the heart be inwardly changed, and renewed by spiritual ingrafture, to which evangelical dispensations are most serviceable, always supposed the necessity of convictions of sin and misery. The doctrines of free grace without superstructures of holiness, are but a foundation without a building, which is ridiculous: the accumulations of duty and service without the foundation of faith and regeneration, 1 Cor. 3. 10, 11 are a building without a foundation, which is but ruinous. The Lord make us wise builders to lay the right foundation, and build proportionably thereupon. Non prosunt singula juncta juvant. Thus much I thought fit to premise, that I might not break in upon my Text, which falls to be in the latter part of the Epistle among the exhortations and directions unto holiness. In which, because the brevity of an Epistle would not suffer an exact enumeration of particulars, the Apostle lays down some general and comprehensive rules, and gives many precepts in few words, as in the text, Walk circumspectly, and redeem the time, are not single, but comprehensive instructions; which the Apostle urges from a double argument. The first precept concerning circumspect or exact walking, is enforced from the consideration of the condition of the persons, as we find by retiring to ver. 8. Ye were sometimes darkness, but now are ye light in the Lord▪ walk as children of the light. Time was when you were not only in the da●k, but abstractly darkness; and than your stumblings and uneven goings, though they were not to be warranted, yet they were not to be wondered at; but now you are in the light, and the light is in you: therefore make use of your eyes, and walk circumspectly. The second concerning redemption of time, is persuaded by consideration of the conditions of the times, the days are evil: opportunities of doing or receiving good are rare, and transvolant, therefore watch them, and improve them. The explication of the words shall be interlined in handling the Propositions, to which I now proceed. And the first I shall mention is rather a supposition than a proposition, which yet will take up most of the time: and it's this. There are some days fitly termed evil days. Prop. 1. There need be no doubt made of this expression, or the sufficient ground of it, when it is used by the Apostle Paul, the great Master of Language, or rather by the holy Ghost, the wisdom of God speaking by him. The method I propound to myself in improving this position, is this. 1. To show in what respect times are or are called evil. 2. To make an inquisition whether these present times are not so. 3. To adventure upon some essays and overtures at least, of bettering these evil times. To the first, and that by way of remotion. 1. Times are not naturally evil, nothing create, or concreate as time is said to be, is so; God looked upon time for distinguishing and measuring whereof he appointed the Sun and Moon, Gen. 1. 14. and saw it good. 2. It is not morally evil: nothing is capable of moral or sinful evil, but the rational creature endued with understanding, and will, and subjected to some moral rule. God hath made those creatures obnoxious to this greatest evil, whom he made capable of the greatest good, as men and Angels. 3. It is not Astrologically evil, as some men who would be wise beyond sobriety vainly pretend; influences of heavenly bodies upon the earth, and the fruits of it must be granted, but that is rather good and ill weather (to which if our almanac men would keep themselves, they would have enough to do) then good or evil times; but that such and such positions and conjunctions in Planets, should infer what the dispositions, actions, events of rational and free men should be, is easily said and hardly proved by Scripture or reason, I mean in words at length, and not in figures. What a quick and cross revolution of the heavens was there when Jacob and Esau were born, that men so near in birth should be so distant and different in manners and events? What secret or unknown box is there, wherein those strong impressions at nativity are conserved, notwithstanding the mutations in heaven and earth, the bodies and minds of men? The holy Ghost indeed mentions signs in the Sun, and Moon, and Stars, Luk. 21. 25. but those are extraordinary, and such, as these pretenders have little to do with. And indeed that trade had failed long since, had it not been upheld by two rotten props, superstitious credulity on the one hand, and fallacious ambiguity on the other. But I dismiss them with this character, that they may justly be accounted fools among wise men, as they are accounted wise men among fools. To speak positively. Times are evil, though not naturally or inherently; yet adherently and concomitantly Times are those vessels which contain all actions and accidents, and are denominated according to what they are filled with; sometimes pleasant, and sometimes such wherein there is no pleasure. They are good times in which good befalls, evil in which evil: & this appears by Scripture expressions, where the day of evil and an evil day are used indifferently; I●● 17. 17. 18. and good days is all one with days to see or enjoy good: as appears by comparing Psal. 34. 12. with 1 Pet. 3. 10. For the more full understanding of this expression, it is best to consult with Scripture, and see how it is there used, and I shall mention three places to that purpose. Gen. 47 9 First, that of Jacob, who in the account that he gives of himself to Pharaoh saith, Few and evil have the days of the years of my life been: that is, troublesome, full of labour and sorrow; for the word rendered evil, though it signify both evil of sin and punishment, yet must be taken rather for penally evil. And who so reflects upon Jacob's pilgrimage, and considers his banishment from his father's house for fear of Esau, before whose envy he could not stand, his hard entertainment with his Uncle Laban, the vexations of his wives, the stupration of his daughter, the slaughter of the Sichemites by Simeon and Levi, the defiling his concubine by Reuben, the selling of Joseph, the parting with the staff of his age Benjamin: I say, he that considers these things, may well bear with that expression of Jacob, evil days. And in this sense is it used also, Eccl. 12. 1. where old age being a bundle of infirmities, which are reckoned up in the beginning of that Chapter, is called, The evil day. Secondly, it is used, Ephes. 6. 13. where we find mention made of an evil day, which is the day of tentation, the time wherein Satan taking advantage (it may be) of some outward evils, applies himself with all his strength and subtlety to disturb and destroy a poor soul; and this is a worse day than the day of affliction: for afflictions many times drive from sin, but tentations have a tendency to it, and the nearer sin the greatest evil, the worse may any thing be justly deemed. Thirdly, there is another expression concerning times, 2 Tim. 3. 1. where the Apostle speaking of the last days, saith, there shall be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, perilous, difficult, or dangerous times; and declares wherein the peril of them should consist, se: in many corruptions there enumerated, which must necessarily bring many snares and punishments along with them. So that out of these places laid together, we may more than guess at the Apostles meaning in this mention of evil days, which seems to be this: the days are evil, that is, made up of a complication of sins, snares, and miseries, which the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} imports, which signifies not only ungodly, but unquiet, and troublesome; which by the way intimates the restlessness that attends wickedness so c●ose, that one word holds them, and one world must. Of that which hath been said, I shall make no other application then to take notice of the difference betwixt the theological and astrological distinction and judgement of times. Diviners say, that unhappy conjunctions in the Stars produce ill times, cross accidents and occurrents: but Divines, Quanto ●●ctius, that not conjunctions, but corruptions in men are the causes of evil times: and he that can take heed of sins, need not fear stars. Etsi fractus illabatur orbis. But I proceed to the second thing propounded in the prosecution of this point▪ and that is a disquisition whether the times we live in may not justly be called evil times. And this is a work not unnecessary, because there are many duties that depend upon a right understanding of times; men know not how to order their prayers, praises, services, to the best advantage, unless they have some inspection to the times. It is not expected that every man should have a political knowledge of the times, but a prudential and practical knowledge is very expedient: the former frequently produces but a serving of the time; but the latter a saving and improving time. 1 Chron 12. 32. It was the commendation of the men of Issachar, that they were understanding in the times, and knew what Israel ought to do. If therefore inquiry be made, whether these times are evil, or not, the verdict may be returned without going from the bar, the case is so evident that they are evil, whether evil be taken with respect to sin or punishment. But the question is of that moment, that a general answer is not sufficient; let it therefore be considered wherein the evil of these times especially consists. And because the determination of this question is liable to much exception, in regard of the different thoughts of men, who make the evil of the times to stand in things that cross their own opinions and interests: I shall take a safe and impartial course, and steer by the infallible compass of Scripture, and have a more especial eye upon the 24. Chap. of Mat: wherein our Saviour makes a description of evil and dangerous times that were to forerun the destruction of Jerusalem, and the dissolution of the world. 1. Times abounding with errors and corruptions in doctrine may justly be called evil times; goodness and truth are nearly allied, so also are evil and error, which renders this position true, that erroneous times are evil times. And I choose to begin with the mention of this kind of evil, because it is the foundation of divers other, many distractions and corruptions arising hence. And this (how slightly soever some may think of it) is the most remarkable evil our Saviour takes notice of in that Chapter mentioned, Matth 24. where we find it three times taken notice of, viz: v. 5. Many shall come in my Name, saying, I am Christ: and shall deceive many. v. 11. And many false Prophets shall rise, and shall deceive many. v. 24. There shall arise false Christ, and false prophets, and shall show great signs and wonders: insomuch that if it were possible they shall deceive the very elect. And if this be an evil, which no good man doubts, these times must needs be evil, in which we have not only many ordinary mistakes, and differences of lesser consequence arising from diversity of light, incident to the best Churches, but there are also Cavendae tempestates, 1 Tim. 1, 19 & flenda naufragia: many dangerous departings from the faith, and shipwrecks concerning it; we meet not only with strong gales that scatter our ships, and make them steer different courses, though they meet in the Haven at last, but black and violent storms which bring some to wreck and ruin, and this must needs be ill weather. For besides the Antichristian and superstitions dregs which we have derived from the apostasy of the Western Church (from whence we are risen, but as Lazarus with our graveclothes about us) from which we are not yet throughly drained, the bold and dangerous errors and heresies which long since infested the Eastern Churches concerning the Trinity, the natures of Christ are raked up out of the ashes again, and offer to outface the daylight of the Gospel: Vain Philosophy perks up again, and affronts Divinity concerning the immortality of the Soul, as an handmaid that is heir to her Mistress. Not to mention the Socinian, Arminian tenets, things not long since zealously thrust out at the foredoore, but now slipping in again at the backdoor, and would be looked upon as quite other things, because brought in by other persons. And as if it were a small thing for us to be the common sewer of other countries, in which the confluence of strange opinions should meet, unless we add something of our own. I believe we have added some which other places and ages scarce ever dreamed of, though it be a dream, that all Churches are dissolved, Ordinances lost, and not to be expected or recovered till new Apostolical missions and commissions drop down from heaven among us. Which opens a door for any man to be any thing, till at last he come to be nothing. So that in this respect our times are undeniably evil. 2. Enormities and corruptions in manners render times very evil; this is also mentioned by our Saviour, Matth. 24. 12. where it is said, that iniquity shall abound, and the love of many wax cold. Sin is certainly the greatest evil, it hath no epithet bad enough to be joined with it, but one of its own make, which is sinful: sin {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, it is the foundation of all miseries and calamities which are but the spawn of it, and hell itself the fruit. Where sin therefore with its retinue (which always follows it, sometimes at the heels, sometimes at distance) abounds, the days must needs be evil. And if so the days wherein our lot is fallen must submit to the censure of evil days, was there ever any time that iniquity more abounded then now adays? was there ever more prodigious swearing, more profane Sabbath-breaking, more abominable uncleanness, more frequent murders, and thefts, beside that filthiness of spirit, pride, malice, covetousness daily discovering itself, as much as ever, and that is more than ever, because we have had more means to reclaim us; the vanity of apparel deserves to be taken notice of among the rest, the naked shoulders of women portend a scourge. We are fallen into the dregs of times, & the dregs of wars are fallen among us. And all these evils are aggravated by this among other circumstances, that as wicked Ahaz (whom the holy Ghost points out as a man remarkably evil, and says, this is that King Ahaz) in the time of our distress we sin yet more against the Lord, our old wounds are yet unhealed, deep scars remain upon us, new dangers threaten us, and yet how few are there who answer the Lord's expectation, who hearkens after the fruit of all this, but hears not us reflecting upon our ways, and the issues of them, saying, what have I done? Many Orders and Ordinances there are tending to Reformation, which meet with so much corruption, and so inveterate malice, that they produce little effect, but the irritation and drawing forth the rage and mischief that is bound up in the hearts of men. And these kind of evils are very hardly restrained, and therefore like to go on till the measure of iniquity be full, and that can produce nothing but desolation. In some cases we want Laws, and Courts of trial, as matters of uncleanness, and the shelter thereof. Clandestine Marriages, which are also divers other ways pernicious: and, by the way, it were worth the taking notice of by those in Authority, that no things in the room of old and abused things, is not Reformation, nor any friend to it, but makes the people, not altogether unjustly, cry out for their rags again rather than go naked. And further, which is fundi nostri calamitas, where we have Laws, we want Magistrates, or at least Magistrates want wisdom, will, courage, fidelity, or something necessary to put them in execution. We have many who in respect of calling are God's, Psal. 82. but in their carriage are Idols; they have eyes and see not, ears have they, and hear not; neither speak they right things, but rather hate him that reproveth in the gate, and abhor him that speaketh uprightly▪ which is an evil time, as you may find, Amos 5. 10. 13. Never had any poor Kingdom greater occasion to complain in the language of the Church, Micah 7. 1, 2. woe is me, for I am as when they have gathered the summer fruits, there is no cluster to eat: the good man is perished out of the earth: The best of them is as a brier. v. 4. and this is our perplexity. And lastly, that which makes the times evil in this respect, is, that in some places where there are Laws and Magistrates, the spirit that works in the children of disobedience is broken so loose among us, that open contempts and aff●onts are offered to them, of which you have had too late a testimony in this famous City, which I am loath to keep in memory by mentioning of it. And these things render the times exceeding evil. 3. Day's may be called evil, in respect of wrath and punishment measured out in them, as in explaining the point appeared. And our Saviour also takes in this, Matth. 24. 7. And ye shall hear of wars, and rumours of wars, Nation shall rise against Nation: there shall be famines, and pestilences, &c. Or as Luke expresses it: men's hearts failing them for fear, and for looking after those things that are coming on the earth: these are ill times, these are our times. True, it is something better with us, than when our high ways were unoccupied, our Cities besieged, our houses laid waste, and when God suffered evil and unreasonable men to ride over our heads; but yet besides the deep impressions of former blows which will be long wearing out, even in times of tranquillity, besides the extraordinary burdens which present exigents bind upon our shoulders, entrenching upon our plenty and liberty, we lie under fears and rumours of wars, and of such as are like to be worse than the former, if it may be; for now are men's spirits more exasperated, and their rage and discontents boiled up to a greater height then formerly; and also it is God's wonted method to proceed from lesser punishments to greater, from whips to scorpions; Levit. 26. and if men will not be amended, to punish them seven times more for their fins. We have reason to suspect that our preservations not being seconded with Reformation, may prove but reservations to greater evils. So that in respect of evils felt and feared, our times may be called evil, Micah 2. 3. as the Lord speaks by Micah, Behold, against this family do I devise an evil, from which ye shall not remove your necks, neither shall ye go haughtily: for this time is evil. 4. I may add one thing more which (as I may so speak) renders these times completely evil, and that is the distractions and divisions of them. Dissension is a mixture of sin and punishment, and in every respect renders times evil: This also (that I may be true to my intention) we find mentioned by our Saviour, Matth. 24. 10. Many shall be offended, and shall betray one another, and hate one another. Times full of offences and scandals are woeful times, according to that speech of Christ, Matth. 18. 7. Woe unto the world because of offences: these are days wherein many offences are given, but more taken; many cast stumbling blocks before others, few take care to remove them, but rather aggravate them. We have already had one great division betwixt the friends and enemies of Reformation, betwixt men that loved their own liberty, and those loved the public liberty; and we thought the times bad enough in regard of that difference, and the fruits of it, war, and the miseries attending on it. But that fire though it was hot, yet it was natural, it tended to separate things heterogeneous, and congregate things and persons of the same nature and interest. But the divisions under which we now labour, are a more unnatural fire, that separates things of the same kind, a fire from hell, that hath much heat, but little light with it, to direct what to do. Psal. 55. 14. Men that fasted, prayed, that have took sweet counsel together, and walked to the House of God in company, that have lived, loved together, and been willing to die together, are become strangers, nay enemies to each other. And this adds much to the heap of our sins and punishments; for envying and strife are not only evils, but fruitful evils; Iam. 3. 16. where ever they take place, they bring in confusion, and every evil work. If love be the fulfilling the Law, and all obedience be comprised in it, certainly the want of it is the sum of all disobedience: if Charity be the bond, uncharitableness must needs be the bane of perfectness. And as it is a punishment in itself, so it opens a gap to further, it exposes both parties to the derisions and designs of a common enemy▪ it makes the Philistines rejoice, and the daughters of the uncircumcised triumph in expectation that they shall have a cheap way made to the satisfying their lusts upon us, by getting in at our own breaches. Let us therefore bewail the burning which the Lord hath kindled among us, and take heed of p●uring into these flames the oil of false report, credulity, suspicion, misinterpretation; but tears rather, for the quenching of them. Thus have I dispatched the former part of my work which is far the easier, The way to better evil times. and demonstrated the evil of these days: the latter and more difficult yet remains, which is to hold forth some expedients or remedies for these great evils: and let me endeavour to show you what is most likely to better these evil days. And before I speak positively, let me in a word declare what is not like to do it, or any thing toward it. 1. Negatively. Murmuring, complaining, evil speaking, especially of those that are in Authority, is not like to mend the times: Ill words corrupt good manners, and ill manners hinder good times. ● Pet. 3. 10. The Scripture is clear in this case. He that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile. And this is seconded by the Apostle James, Chap. 3. who seems to refer to days like ours, and begins, My brethren, be not many masters, &c. and proceeds to show the licentiousness and exorbitancy of language to be the cause of manifold mischiefs; he calls it a fire, a world of iniquity: that sets on fire the course of nature, and is set on fire of hell. These times are a sufficient comment on this text, especially if pens be taken in as well as tongues, which are the worse of the two, because more permanent, Litera scripta manebit. And if it were to any purpose, I could vehemently inveigh not so much against the authors of our daily merry mischiefs, to whom that of Solomon is appliable: As a madman who casteth firebrands, arrows, and death, so is the man that deceiveth his neighbour, and saith, Am I not in sport? as against those whose duty it is, and care it should be, to suppress them; if they regard the honour of God, and the Kingdom, whose shame, besides their own, these raging waves continually foam out, Hae nugae seria ducunt. But to return to my intendment. What gained the Israelites by murmuring in the wilderness upon every jealousy and discontent? surely nothing but displeasure from God, and the loss of a good Land, which we are hastening to. And more particularly the evil speakings, swellings, tumults against the Parliament and their proceedings, is the most unlikely thing in the world to better the times: for howsoever it must not be denied there are with them, even with them also iniquities by us to be bewailed, by them amended; yet to traduce, calumniate, and asperse them with evil language, now grown as common as brown paper and packthreed in every shop, is in a great measure unjust; and where it is not unjust, it is unwise. It is unjust, for howsoever they have not improved all opportunities (which who is there that slips not) of establishing truth and peace among us, howsoever there are many things wanting which should, and it may be might have been done; yet many good works have they done, and for which of these shall we stone them? I know it will be answered, For a good work we stone thee not, &c. But consider their distractions, their tossings to and fro, the manifold designs upon them to divide and destroy them, beside the personal infirmities and allowances of every man, it may allay the spirits of them who ever had any good opinion of them, or affection toward them; 1 Sam. 24. 1, (as for others, I say nothing but what saith the proverb of the ancients, wickedness proceedeth from the wicked). It is the fault and folly of men to think that Magistrates, because they are called Gods, should be without infirmity, though themselves lie in iniquity. They are indeed called gods, but must die like men, and they do live and walk like men too. The best of them that we read of, Nehemiah himself desires to come off with a pardon, Lord remember me for good, Neh. 13. 22. and spare me according to the multitude of thy mercies. Let us deal with our titular gods, as our only true God deals with us, who rejects not any good for the evil, and infirmities that cleave thereunto; Ier. 2. 2. but picks out integrity out of the midst of our infirmity, and remembers the kindness of our youth when we grow worse, Mal. 3 17. or at least weaker by age, who spares us as a father spares the son that serves him. 2. And where this evil speaking is not untrue, yet it is very unpolitic (if it be fit to use such a word here) and unwise; there may be ground for evil reports, yet there can be no good fruit of them, especially as things now stand. He is a very great stranger to this Nation, and the good of it, who knows not how much it is concerned in the power and reputation of Parliaments, what an high way were made to our ruin in their dishonour and destruction▪ to make them vile, is but to pave a way to our own villeinage, it were just such a piece of policy, as for a company of men who live upon the Sea coast, and pull down those banks which are their defence from the waves of the Sea, Psal 65. 7. and tumult of the people. It beasts were not beasts, they would never bark or root up the tree that shelters them; let not men be beasts and do so: It is the temper of people to love things past, to hate things present, and earnestly to expect changes, accordingly we are very unsatisfied with our present condition. But suppose a man stand upon a ragged rock where his feet are pained, will he not consider where he is like to light before he leaps down? Let us be so wise and know, that upon our demolishing this present structure, howsoever ruinous enough, we can expect little better than what the Lord threatens to a people, of whom he declares he would have no pity. Zach. 11. 6. the place may be perused, and considered at leisure. But oh that while I plead for magistracy, Magistrates would plead for themselves, not by words and writings, but real amendments, for nothing else will do it; and leave off faction, partiality, private interests, and those things that tend to nothing but mischief and misery, that would much better the times. 2. New commotions and wars are no way like to better the times, this also is evident, Psal. 34. he that would live many days to see good, let him seek peace and ensue it; if ever it need ensuing it is now when it is flying so fast from us. We have seen and felt what a big-bellied evil War is, how fruitful in the twins of sin and misery. What through the dissolution of Courts, and dissoluteness of camps, it makes iniquity overflow like a common deluge. We see how dearly that little good that is gotten by war cost us; we cannot have Religion settled but there must first be no Religion, or twenty religions as they are called: We cannot have Law, but by breaking Laws; nor Liberty, but we must first be (as it were) slaves. Who so thinks by new stirs to prevent errors and oppressions, exceedingly mistakes; for error is kept up by confusion, as mud by stirring the water which would settle to the bottom after a little quiet. Who gains any thing by war, but he that hath nothing to lose. Believe it before you feel it, the little finger of the next war is like to be heavier then the loins of this (though broken) Peace. Those that now so studiously foment new broils, suppose they should prevail, yet doubtless our fate abides them, which is mutual animosi ies and divisions: for if they have not as many ends to bring together as other men. I am much mistaken; but taking in the certain hazard with the uncertain event, the people had better learn to pray without book to be prepared for the Sacrament before they receive it, to submit to Church Discipline, and Taxes also for a time, then further new commotions, which will be bitterness in the end, beside the ruggedness of the way. 3. The opening of a back door for the receiving in again of old Offices, Orders and Ceremonies in the Church is not so hopeful a way to better times as many imagine: It is indeed a question whether the abolition of them might not have been more gradual, that the hearts of people might have been prepared to the Lord; but the dispensations of providence, and the Authority of Reformers having so ordered things, that they are abrogated; to resume them stands neither with prudence nor piety: as for the matter of piety, sure there was little in them, neither is there so much in any external thing as may be supposed before it's tried. Their nature must be very much abstracted from their practice, Matth. 15 13. or they must necessarily go in the number of plants which our heavenly Father never planted. Neither in prudence is it hopeful, for if not more, yet more considerable persons to the true welfare of the Kingdom will be disengaged by the retaining those forms and formalities, then by rejecting them: and my reason is this; Those that assert them do it ordinarily more out of faction than conscience, for I perceive many ready to fight for a Common Prayer book, who never made any conscience of hearing it, but would leave the Priest and Clerk almost desolate, and faction or humour, though very busy and earnest for a time, yet is easilier satisfied than conscience; and the fruit of readmitting such things would be in probability this, a fire would break out of those brambles to consume the Cedars of Lebanon. 4. As not the opening a back door to old Superstitions, so neither the setting wide a pair of broad gates to a new Toleration would contribute hereunto; if it should produce some present peace, yet that peace would be both miserable and short; it would be miserable, because of the loss of Truth, which is the foundation and beauty of peace in all Christian kingdoms; at the best it would but render our kingdom, as the French speaks of a beautiful harlot, a paradise for the eye, but a Purgatory for the soul. And were it sweet, yet it could be but short, for where Religion is so much taken to heart as it is in this Kingdom, and not so much swallowed up in worldly interests as in some other, it would be very hard to conserve peace in the midst of so many differences. I speak not, as if there might not, or ought not to be a mutual forbearance among Christians who hold the head, and walk as becomes the Gospel, and disturb not the public peace and welfare of the Church, seconded with an endeavour of restoring one another to unity, in a spirit of meekness; for that men should in all points agree, is rather to be wished then hoped, it is reserved for the happiness of heaven, and not allowed for the lot of this pilgrimage; and if differences were wisely distinguished, we should have more peace, and never the less Truth among us. But that way should be given to a licentious, lawless, boundless, Vorstian, libertas Prophetandi, as it's called, that every one whose brain is big of some new conceit, or the transmigration of an old error, should have the Midwifery of a Toleration to produce and propagate it, how soon would it turn both Church and kingdom into a Babel of confusion. The fruits of this practice have been found in Poland, and Transilvania. And whereas it is usually objected, that some place nearer hand flourishes, notwithstanding this: I answer, or rather ask in what they flourish, is it in the life and power of Religion, or in other things only? And let it also be considered, whether this indifferency & connivance there, hath not given advantage to a secret and subtle enemy, to undermine the very foundations of their liberty; the issues whereof may too soon appear. Where all Religions, or all things called religion are exercised, the product is commonly no religion, or a prevalency of the worst. Therefore never let us think to establish ourselves with those things, for which other Churches have been threatened, and probably wasted, as of Thyatira and Pergamus, Rev. 2. 14. 20. 5. To these I may add a fifth consideration, and its this. No violent or sudden change of civil Government according to the ideas and chimaeras in the minds of more witty than wise men is likely to better these times. If things could be acted as easily as imagined, and compassed as soon as contrived, it were another matter. But revolutions of times and States are the fancies of men, but the works of God. It is said indeed of some, that they shall think to change times and Laws, Dan. 7. 27. but it's the power and privilege of the most high to change times and seasons, to remove Kings, and set up Kings, Dan. 2. 21. The weight of Kingdoms is too great to be turned by the weak engine of human invention; God uses to suit providences and spirits of men to great works when he intends them; and it's he that makes agreements of people, and not a few of the many. And those dreams of parity in civil affairs is unequal and impossible. Philosophers say of natural bodies, Non datur temperamentum ad pondus: because that body could consist nowhere were there not a predominant element to determine it. It's as true of civil and politic bodies. Those that now are for equality while they are inferior, would be for superiority when things were equal; if the Vine and the Olive were taken away, the Bramble would rule over the trees: for some body will. Thus we see what will not do the business so much desired: let us briefly consider what will. And to this purpose know in one word, Reformation would do the work: and that, 1. In Religion, the settling the affairs of which would have a very great influence into an alteration of times for the better. For not only men that have the power, but even all that have the form of it will be ill at ease till it be established. And more especially it being acknowledged that the God of heaven hath the sovereignty of times and seasons in his hand; this must necessarily be granted, that to procure better times, must be to comply with that which the Lord looks upon as his main interest (if I may call it so) which is the ordering the affairs of his Church, and that in Doctrine and Worship. Truth is a glorious beam of the Sun of righteousness, I mean Gospel truth, the Word of truth, the Gospel of salvation, which God is very choice of, Eph. 1. 13. how slightly soever men may esteem it, and toss it at their pleasure; the foundation of that stately structure was laid in the blood of his Son, and hath been raised by the blood of his Saints: and who so would have the eye and heart of God to be toward them, must have theirs to his truth. To the bettering therefore of these days, how useful and acceptable would it be, how pleasing to God, and profitable to men, if the more gross injuries and affronts offered to the truth of God were more discountenanced, and punished; especially if pertinacy and contumacy be added thereunto. And so to make a gradual progress to a more full vindication of it by a mixture of power and means of information. There are some damnable heresies, that bring swift destruction to persons and places, and there must not be delay in them, there are opinions and practices against the light of nature, and evident light of Scripture, that have been broached in these licentious times, which can hardly pretend to conscience, which should be carefully repressed. Let not men be afraid of endangering peace by asserting truth. If it were so, Prov. 23 23. yet it were no just plea, because we are bid to buy the truth, but not to sell it, no not for peace; though that be a pearl, it's not the pearl of price: but it will not be so, beside the meraphisicall relation of verum and bonum, Zech 8. 16. 19 Isa. 39 8. you will find a frequent connexion of them in Scripture, Truth and peace. So for Worship, much hath been done by Authority that way, for the draining of it from the muddy mixtures of human ceremony and invention. Only the coldness of inferior officers trusted with execution of Laws, together with the corruption of men addicted to the easiness of externals in Religion, have rendered them in a great measure unprofitable; so tha● men are left still halting betwixt God and Baal, saying 〈◊〉 after a new fashion, and holding the people in hand that there is yet hope of a re-establishment of former customs whereby an intolerable envy and mischievous prejudice is raised against them who practise Reformation. And that God may be pleased in worship, you must look not only to avoid superstition, but formality also, the usual bane of Religion in places where it is much professed. Remember that God is a Spirit, bare words and externals hold no communion with him, he will be worshipped suitably, that is, in spirit and in truth. I doubt the quarrel mentioned, Isa. 29. 13. is executed upon us, and upon the same ground; we have in our ordinary and extraordinary duties too frequently honoured God with our lips, when our hearts have been far from him; and therefore is the wisdom of the wise men perished, and the understanding of the prudent hidden. And as a fence to both these, how necessary also were it that Government were settled, according as the most considerable part of Godly men have advised. Let it not be looked upon as too rigorous, it is not found so in other places where it is exercised, remember whose language it is, Let us break their bands in sunder: but lest this Scripture should be misapplied, let men take heed of putting of their own rules under the notion of divine precepts, and in some circumstantials rather be content with the undoubted title of Christian prudence, than the questionable tenure of divine right. It may be said we want matter for this new building; it's too true, but better an hedge with some unsound stakes in it, than none at all. But to prevent this great mischief, how necessary were it that more than ordinary care should be taken for removing scandalous and insufficient Ministers, and enemies of Reformation: for as things now stand in many places, some Presbyteries would be looked upon as knots of good fellows, and others as conspiracies of disaffected persons. It was once a ground of commendation laid by the Jews on the behalf of the Centurion, He loved our Nation, and built us a Synagogue: but how much more commendable would it be in any that give us reason to say, He loved our country, and sent us a faithful Minister? Let us walk by this principle, which is certainly that the saving of Kingdoms, as well as souls, depend upon a good ministry. And let me add one thing more, 2 Chron 11. 17. that is, a tender regard to such as are indeed Saints of God, who are very dear to him: If they be really so, they will not put us to much expense of charity or patience, Matth. 25 45. let them have what is fit and necessary. The Lord will take it very kindly at our hands, and he is able to requite us, for the King of Saints is also King of Nations. Let no man think that ●lacking Reformation, and gratifying the back-friends of it i● retarding it, can be a safe way to settle us. That one instance of the Jews returning from Captivity, may be a sufficient caveat for men to give up a begun Reformation, notwithstanding all opposition. They took their interruptions for sufficient excuses for not going on with the Temple work, but it would not be so taken; for all their outward advantages, to which they addicted themselves, were blasted by that neglect as will clearly appear to him that reads Hagg. 1. 6, 7. 2. Reformation in matters of justice is exceeding necessary to better these evil days. Scripture, reason, experience tell us so, Amos 5. 15. Establish judgement in the gate, it may be the Lord will be gracious to the remnant of Joseph. We have the same God to deal with who said it, and changes not. Hear ye the Word of the Lo●d ye house of David, execute judgement in the morning, and deliver him that is spoiled out of the hand of the oppressor, Ier. 11. 12. lost my fury go out like fire, and none can quench it, because of the evil of your doings. It is highly pleasing to the Lord, to see men follow that which is altogether just. Deut. 16. 19, 20. And as in Religion it is so, so in reason it must be so; Justice which is a giving to each their due, hath a natural and necessary tendency unto establishment, it settles the spirits of men. It is therefore called by the holy Ghost, The judgement of truth and peace, because of its influence thereunto: Zach. 8. 16. Nothing hath done more mischief to present Authority, than the unequal distribution of rewards and punishments, and the wretched partialities which factions, favours and relations have put men upon. Whereas if we could follow justice, or that which is altogether just, we might live and inherit the Land which the Lord hath given us. But yet let men take heed of seeking justice by violence, lest we give occasion to the old sad complaint, Proh quanta injustitia in quaerenda justitia. 3. To this must be added personal reformation; let men frame and fancy what new moulds and devices they will for bettering the times, till men and manners be better it will not be; times are always alike in themselves, they have no evil but by concomitancy, and reflection cast upon them from the evil of men. Therefore let not us wander in untrodden paths and ways not cast up; but ask for the old way, and the ancient paths that we may find rest; and what are they but the prescriptions of the Lord? 2 Chron. 7. 14. If my people shall humble themselves, and pray, and turn from their evil ways; I will hear in heaven, forgive their sin, and heal their land. Walk by this rule; unholy men make unhappy times. Let none say to the prejudice of the Kingdom and his own soul, What can my leaving my profaneness, covetousness, uncleanness do good to the Nation? Yes, it may. God doth not pour out his indignation upon a people till the measure of iniquity be full: it is not indeed for one man, or a few, to empty the vessel of sin in this Nation, but yet they may keep it from being full. But howsoever, if thou canst not save a Kingdom, yet it is a good way toward the saving of a soul to repent and reform, if withal the heart be sprinkled with the blood of Christ, Heb. 5. 9 the price and author of salvation to them that obey him. Never doubt of the fruit of amendment, Prov. 11. 18. for he that soweth righteousness hath a sure reward. It is no small matter to be brought under the protection of those precious promises made to righteous men, Psal. 112. 4. as that light shall arise to them in the midst of darkness; that in the days of famine they shall be satisfied; that their very enemies shall be at peace with them when their ways please the Lord: that he shall not be afraid of evil tidings. Psal. 112. 7. And let Magistrates, masters, parents, according to their double engagements, bestir themselves herein; it must be confested they are upon much disadvantage in these loose and lawless times, Psal. 32. 9 when men are grown as the horse & mule, wh●se mouth must be holden with a bridle: but yet there is no sitting down, nor giving way to the torrent of iniquity. The Waterman going against wind and stream, doth not because of the difficulty lay down his oars, and suffer himself to be carried down into the Ocean; but plies his work the harder, and redoubles his strokes: so must those in Authority not suffer themselves to be carried down by the floods of ungodliness risen up among us, but redouble prayers and pains, and use more vigilance and courage then ever, lest they be carried down to the waves of the sea, and madness of the people. And oh that London would look to Reformation, and do its first works, take heed of profaning the Lord's day, and opposing the vindication of it; that they would avoid and abhor that frequent drinking healths, not so much of good fellowship, as of faction, which were wont to be confined to Taverns, but are now got into private houses, Ier. 13. 13, 14. and public streets, and are ready to fill us with drunkenness, and dash us one against another. The reckoning of these drinkings is like to be very sharp, unless we be more sober and vigilant. Lastly, all this must be accompanied with humble, and hearty, frequent and fervent prayer; it is evident enough, that as nothing hath been done, so nothing can be done to the happiness of this Church and Nation, and the bettering of these evil days, but by the hand of God, which he is pleased to lift up on every occasion, though many will not see it; and therefore if we would engage the Lord, who worketh all our works for us, we must take the course that deals most immediately, and effectually with him, which is prayer; and how happy news were it to hear that the spirit of prayer and supplication, which in so eminent a manner rested upon this City 7 years, since were poured out afresh upon it, the hand of the Lord is not shortened, let not our hearts be straightened: his ear is not heavy, let not us be silent: If we would have him stretch out his hand for us, let us stretch out our hands toward him. Do not think the Lord will forsake his wonted method, of which we read, Ezek. 36. 37. and Jerem. 29. 11. 12. and let this great duty be performed aright, and to that purpose it is a useful caution, that men look to the matter of their prayers, that they be according to the will of God, and not the imaginations of our own hearts; many cross Petitions are put up to heaven, because men make their opinions and wishes the rule of their prayers, instead of the holy and unchangeable will of God; it were sometimes good that men were more general in their prayers, and not limit the holy one of Israel as they do, its possible to be too particular in prayer, as well as too general in preaching. And also remember that as prayer is a Chariot, in which the soul mounts up to heaven; so it must be a fiery Chariot, a fervent prayer, 2 Sam 24 24. it is not a lazy, God send Peace: or a cold, God save his Church, that will avail; God will not be served with that which costs us nought, it must be the fervent effectual prayer of the righteous that must avail; and if we would have our prayers speed, we must look they be well spirited, to that end let me intimate to you 4 wheels of this fiery Chariot. 1. A spirit of faith; it is the strict injunction of the Apostle, that we ask in faith, nothing wavering: which we are very subject unto, Iam. 1. especially in these distracted times. The Sea by reason of its unquietness is hardly ever still but working, but much more in a storm; so is it with us, we carry an evil heart of unbelief within us always unsteady, but especially in evil times when the winds raise waves. Unbelief unsettles as the spirits of men, so their estates also. Isa 7. 9 It was unbelief that kept Israel out of the Land of Promise, and made them wander in a wilderness forty years; Heb. 3. 17. 18. and as our punishment is like theirs, we spend our days in vanity, that is, in a fruitless tossing to and fro, and our years in trouble: so our sin is like theirs also, we believe not for all the wondrous works of God. Psal. 78. 32. 33. As God gives promises to ground faith, so he adds providences to build it up; we have had many of these, and yet are very low: take heed of distrusts & despondencies, they disadvantage us both in heaven and earth. 2. A spirit of humility: and this is no way inconsistent with the other: a heart may be raised in faith, and yet abased in humiliation; these two graces mutually cherish one another. The Lord expects at our hands that our own sins and his chastisements upon us should lay us low, that we should say with the Church, I will bear the indignation of the Lord, because I have sinned against him. He hearkens what we say in these evil days, and it's to be doubted few speak aright, or say what have I done. Cognitio reflexiva, est facilè deflexiva: We are ready enough to say, what hath the Parliament done? What hath the Army done? But who saith, what have I done? Oh, beloved, let us lie down in our shame, & be covered with confusion. Ier. 3 25. Let us give glory to the Lord our God, before he cause darkness, and our feet stumble upon the dark mountains; those that do it shall find that expression, Ier. 13. 16. Job 22. 29. made good unto them, when men are cast down, they shall say, there is lifting up; for he shall sav● the humble person. Descendendo coelum ascenditur. 3. A spirit of love is necessary, as in general with regard to the times, so particularly with respect to prayer: for the Apostles bids, that pure bands without wrath, as well as doubting, be lifts up to God; 1 Tim. 2. 8. envy and uncharitableness, strife and division force the spirits of men, and render their services unsavoury unto God; it is not quarrelling and questioning will do the thing we would have; The wrath of man worketh not the righteousness of God. Jam. 1. 20. Wisdom and meekness go together, Jam. 3. 13. They that are wise must be meek and gentle to those that are otherwise, and give soft answers to hard questions, Prov. 15. 1. that wrath may be prevented and pacified. To further this so wanting, and so necessary disposition, consider, 1. That envying, strife, hatred, variance, and such like, are fruits of the flesh, as well as adultery, fornication, and uncleanness: Gal. 5. 19, 20. And you that would think it an horrible disgrace to your se●ves, and dishonour to God, to be found guilty of the latter: take heed of the former, which is part of that filthiness of spirit we are bid to cleanse ourselves from, as well as filthiness of the flesh. 2 Cor. 7. 1. 2. That most of the things contended about, will hardly be found worth the contention; and that many quarrels are upon mistakes, rather than real differences: and consider how earnestly the Apostle obtests the Corinthians to love and unity. 1 Cor. 1. 10. and so the Philippians, 2. 1. places which we read not, or mind not. 3. That God hath now given a fair intimation of union and love among all those who love his truth and Gospel, and the Nation they li●e, in, by suffering a common Enemy again to appear among us, and against us; and if we will not take notice of it at the first, he will undoubtedly bring us to union in affection by communion in ●ffl●ction: for whatsoever designs men have, this is likely to be one of the designs of heaven upon his own people, by fair means or foul to bring them to some better compliance and correspondence, and to eat out that spirit of bitterness and malice, humours so unbecoming the Gospel, and the body of J●sus Christ. 4. To these three must be added a spirit of thankfulness, which is very great advantage to prayer, and to the times, as the Apostle intimates in his direction to the Philippians, Phil. 4 6. Be careful for nothing: but in every thing by prayer and sit plication, with thanksgiving, let your requ●sts be made known unto God. If we consult the catalogue of sins, that renders the last days perilous, we shall find unthankfulness among them. Ingratitudo est ventus urens & exiccans: it is a dry and parching wind from the wilderness that blasts and wastes all our mercies. It's true the days are evil, but yet they are not so bad but they afford matter of praise, if we did not want hearts more than mercies. These times are like those mentioned. Zach. 14. 6. neither clear nor dark, night nor day. If we would have it light in the evening, set not unwholesome and unthankful vapours ascend from us. Our times are chequered with white and black, let not us by unthankfulness blot our the white, and make them worse. There are mercies in our Parliament, in our Armies, in our Liberties, in our degree of Reformation, if ill humours were not fallen into our eyes so as not to see them; when the miseries which these mercies yet in some measure prevent, 2 Chron 15. 3 we shall find and confess them so. Blessed be God, we are not in so ill a condition as Israel in the first days of Asa, when they were without the true God, without a teaching Priest, and without Law: We have the knowledge of the true God dispersed among us more than ever, more preaching Ministers, more good Laws then formerly, though it is true that E●ror hath crowded in at the same door of Liberty where Truth entered: yet let us not d●own all our deliverances in discontents, the degrees of mercy that are vouchsafed us let them not be swallowed up with murmuring, and impatience; let us not so requite the Lord, like a foolish people and unwise, lest he withdraw his hand from our protection, and leave us to eat the fruit of our own ways, which is a forfeiture of favour by our follies. If our prayers could be carried on with these wheels, there might be good hope they should be as the sword of Saul, and the bow of Jonathan which returned not empty. And thus have I detained you with these plain though not impertinent truths; and lest I should shut up without any thing of the main Proposition in the text, give me leave at least to explain it, and let your wisdom and goodness apply it. The Truth is this. That it becomes and behooves a Christian to walk circumspectly, Prop. 2. and redeem the time in evil days. It would here be inquired, what it is to walk circumspectly: the word in the original is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, which Etymologists say may be derived from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to go to the utmost or height, to be accurate or exact: and I think it may contain three things. 1. To walk to the utmost of the rule, to the very corners and extents of the word of God, without making any willing dispensations in sin to commit, or duty to omit. This David speaks of himself, Psal. 119. 108. I esteem all thy precepts concerning all things to be right: and I hate every false way. And herein was Jehu defective, 2 King. 10. 31. he was exact in destroying Ahab and Baal, but he departed not from the sin of Jeroboam; therefore it's said, he took no heed, he was not circumspect to walk in the way of the Lord. Not to walk exactly in this, gives the Lord occasion to complain as of the Church of Sardis, I have not found thy works {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, perfect, or filled up before God; there are gaps or spaces in thy obedience. 2. It is to walk {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the utmost in respect of strength, that is, in doing that which is commanded to lay out the ut most of those parts, gifts, graces that God hath given us. A Minister walks exactly in his ministry, when he obeys the precepts of Paul to Timothy, 1 Ep. 4. 13. in meditating on divine things, and giving himself wholly to them. A Christian then walks exactly, when he doth not only pray, & read, but do it diligently, watchfully. A man cannot live at the height of his estate, nor walk at the top of his natural strength, it will waste him soon, because those things have defectible principles, but it is otherwise in spiritual things, which we derive from an abounding and abiding life hid with Christ in God: a Christian may run and not be weary, because in the Lord he hath righteousness and strength. Let us therefore do our best, and we shall do better. Be not slothful in business: but fervent in spirit, serving the Lord: Rom. 12. 11. 3. To walk circumspectly, or accurately, seems to imply something more, and that is walking wisely; the two things already mentioned make up honest walking, as when we walk to the utmost of the rule for the matter, and the utmost of our spiritual strength for the manner of our obedience: but wise walking is aliquid amplius, that is, there are divers circumstances attending actions, as time, place, company, person, and such like, which have a strong influence into actions, sometimes to alter the very nature of them. Now he that would walk circumspectly, or accurately, must look so to the circumstances of his actions, as to set them off with the best advantage as may be: and therefore that which is here called walking circumspectly, is called, Walking wisely toward them that are without. Col. 4. 5. It is the part of wisdom to reduce knowledge to profitable and seasonable action. And happy is he that can walk thus circumspectly: for howsoever the vain world brands exact walkers with the title of precise fools, yet the holy Ghost passes a contrary censure, and declares circumspect walking, wise walking: and indeed the loose walker will be found the greatest fool, a fool at his latter end. Jer. 17. 11. Know therefore that it becomes us all to walk circumspectly; it is our credit, and the credit of the Gospel that we do so. Then shall we not be ashamed when we have respect to all the Commandments: when we do the great things of the Law, Psal. 119. 6. and leave not the lesser undone. Matth. 23. 23, 24. And also it behooves us, it's for our profit as well as our credit; it tends exceedingly to our peace, which is most worth looking after in times of trouble: it will be a great support in the evil day to say with Paul, 2 Cor. 1. 12. This is my rejoicing, the testimony of my conscience, that in all simplicity and godly sincerity, n●t according to fleshly wisdom, but the grace of God, I have had my conversation: As young lusty men laugh at others who have paid dear for their intemperance, when they see them cautious in their diet, and hit them in the teeth with the Proverb, Qui vivit medicè, vivit miserè: but when gouts and rheums come upon them they blame their own folly. So will it be with carnal and careless Christians, who laugh at them that are scrupulous, and make conscience of things which they so easily swallow, they will find them bitterness in the end. Let us therefore walk circumspectly. A word also of the last redeeming the time or opportunity, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, which imports three things likewise. 1 A price, for it must be bought. 2. A loss, for it must not be barely bought, but redeemed. 3. An use, for what we buy, or redeem, it is to be supposed we buy it for some use. The practic hereof is this. That whereas every man is guilty of loss of time, and hath mortgaged a great part of this precious treasure to sin, Satan, and the world; let him be careful to redeem it, to buy it out of their hands, though with the loss of ease, pleasure, profit, plenty, or any other thing: and having so redeemed it, to employ and improve it to the honour of God, with whom we are so infinitely behind in point of service, and the working out our own salvation with fear and trembling. Let not therefore men talk idly of driving away Time, which the Apostle speaks of redeeming: when did you ever meet with any man so wretchedly unthifty as to say, What shall I do with my land, with my money, it burns in my purse? Yet such, and worse is the madness and folly of those unthrifts, who talk of driving away time, which is more precious than gold and silver, which passes so swiftly, slily, and irrecoverably, especially in such dangerous and tickle times as these are, when our times, liberties, and opportunities hang continually in doubt before us. Whatsoever vain men say now of passing away time, if God awake their hearts, it will be one of their greatest troubles that they have so spent it, and one of their most earnest, though vain, wishes to recall it. Know therefore that, as Solomon saith, to every purpose there is a time; so to every time there is a purpose; there are no ferie, in idle days or hours in the Calendar of heaven, but God hath appointed every day and hour to be filled up with something that is either work, or tends to it. Labour therefore so to improve time, as you confidently look over unto eternity, Rev. 10. 6. and not fear when the Angel shall stand on the earth, and lift up his hand to heaven, and swear by him that liveth for ever, that time shall be no more. Lord, teach us so to number our days, as to apply our hearts to wisdom: 2 Pet. 1. 10. 11 and to give all diligence to make our calling and election sure; that so an abundant entrance may be administered unto us, into the everlasting Kingdom of our Lord and Saviour. FINIS: