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 faithfull 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 speciall necessities and emergencies of error, as most of his other Epistles particularly to the Corinthians and Galatians, but flowing from those naturall affections that he had to the Name of Christ, and the good of the Ephesians: con­taining a most full and usefull 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 [Page 2] themselves able Ministers of the New Testament, who must be equally carefull to preach salvation by Christ, and sanctifi­cation through him.

To preach grace without duty tends to Libertinisme, to presse duty without discovering the mystery of the Gospel, which is justification and salvation, the righteousnesse of an­other, scil. Jesus Christ our suretie in the Covenant of grace, leads to formality, and the righteousnesse of the Scribes and Pharisees which is short of the kingdom of heaven. We must declare the whole counsell 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 disjoyne 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 kinde of Gospel conversation, is not acceptable or lasting, unlesse the heart be inwardly changed, and renewed by spirituall ingrafture, to which Evangelicall dispensations are most serviceable, alwayes supposed the ne­cessity of convictions of sin and misery. The doctrines of free grace without superstructures of holinesse, 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 fals to be in the latter part of the Epistle among the exhortations and directions unto holinesse. In which, because the brevity of an Epistle would not suffer an exact enumeration of particulars, the Apostle layes down some generall and comprehensive rules, and gives many pre­cepts in few words, as in the text, Walk circumspectly, and re­deem [Page 3] 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 retyring to ver. 8. Ye were sometimes dark­nesse, but now are ye light in the Lord▪ walk as children of the light. Time was when you were not onely in the da [...]k, but abstract­ly darknesse; and then your stumblings and uneven goings, though they were not to be warranted, yet they were not to be woundred 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 perswaded by consideration of the conditions of the times, the dayes are evill: 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 then a proposition, which yet will take up most of the time: and it's this.

There are some dayes fitly termed evill dayes. 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 my self in improving this po­sition, is this.

1. To shew in what respect times are or are called evill.

2. To make an inquisition whether these present times are not so.

3. To adventure upon some essayes and overtures at least, of bettering these evill times.

To the first, and that by way of remotion.

1. Times are not naturally evill, 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.

[Page 4] 2. It is not morally evill: nothing is capable of morall or sinfull evill, but the rationall creature indued with under­standing, and will, and subjected to some morall rule. God hath made those creatures obnoxious to this greatest evill, 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 Alma­nack men would keep themselves, they would have enough to do) then good or evill times; but that such and such posi­tions and conjunctions in Planets, should infer what the dis­positions, actions, events of rationall 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 crosse revolution of the heavens was there when Jacob and Esau were born, that men so neer 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 signes 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 dismisse 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 evill, 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 befals, evill in which evil: & this appears by Scripture expressions, where the day of evill and an evill day are used indifferently; I [...] 17. 17. 18. and good dayes [Page 5] is all one with dayes 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 evill have the dayes of the yeers of my life been: that is, troublesome, full of labour and sorrow; for the word rendred evill, though it signifie both evill of sin and punishment, yet must be taken rather for pe­nally evill. And who so reflects upon Jacobs pilgrimage, and considers his banishment from his fathers 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 staffe of his age Benjamin: I say, he that considers these things, may well bear with that expression of Jacob, Evill dayes. 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 evill day.

Secondly, it is used, Ephes. 6. 13. where we finde mention made of an evill day, which is the day of tentation, the time wherein Satan taking advantage (it may be) of some out­ward evils, applyes himself with all his strength and subtilty to disturbe and destroy a poore soul; and this is a worse day then the day of affliction: for afflictions many times drive from sin, but tentations have a tendency to it, and the neerer sin the greatest evill, 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 dayes, saith, there shall be [...], perillous, difficult, or dangerous times; and declares wherein the perill 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 layd together, we may more then guesse at the Apostles meaning in this mention of evill dayes, [Page 6] which seems to be this: the dayes are evil, that is, made up of a complication of sins, snares, and miseries, which the word [...] imports, which signifies not onely ungodly, but un­quiet, and troublesome; which by the way intimates the rest­lesnesse that attends wickednes 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 Theo­logicall and Astrologicall distinction and judgement of times. Diviners say, that unhappie conjunctions in the Stars produce ill times, crosse accidents and occurrents: but Divines, Quanto [...]ctius, that not conjunctions, but corruptions in men are the causes of evill 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 evill 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, unlesse they have some inspection to the times. It is not expected that every man should have a politicall know­ledge of the times, but a prudentiall and practicall 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 inquirie be made, whether these times are evil, or not, the verdict may be returned without going from the barre, the case is so evident that they are evill, whether evill be taken with respect to sin or punishment. But the question is of that moment, that a generall answer is not sufficient; let it therefore be considered wherein the evill of these times espe­cially consists.

And because the determination of this question is lyable to much exception, in regard of the different thoughts of men, who make the evil of the times to stand in things that crosse [Page 7] their own opinions and interests: I shall take a safe and im­partiall course, and steer by the infallible compasse of Scrip­ture, and have a more especiall eye upon the 24. Chap. of Mat: wherein our Saviour makes a description of evill and danger­ous times that were to fore-run the destruction of Jerusalem, and the dissolution of the world.

1. Times abounding with errors and corruptions in do­ctrine may justly be called evill times; goodnesse and truth are neerly allyed, so also are evill and error, which renders this position true, that erroneous times are evil times. And I chuse 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 finde 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 shew great signes 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 onely many ordina­rie 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 shipwracks concerning it; we meet not onely 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 stormes which bring some to wreck and ruine, and this must needs be ill weather. For besides the Antichristian and superstitions dregs which we have derived from the Apostasie of the Western Church (from whence we are risen, but as Lazarus with our grave-clothes 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 [Page 8] perks up again, and affronts Divinity concerning the immor­tality of the Soul, as an handmaid that is heir to her Mistresse. Not to mention the Socinian, Arminian tenets, things not long since zealously thrust out at the foredoore, but now slip­ping in again at the back-doore, 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 sewre of other Countreys, in which the confluence of strange opi­nions should meet, unlesse we adde something of our own. I beleeve we have added some which other places and ages scarce ever dream'd 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 doore 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 epithite bad enough to be joyned with it, but one of its own make, which is sinfull: sin [...], it is the foundation of all miseries and calamities which are but the spawn of it, and hell it self the fruit. Where sin therefore with its retinue (which alwayes follows it, sometimes at the heels, sometimes at distance) abounds, the dayes must needs be evil. And if so the dayes wherein our lot is fallen must submit to the censure of evil dayes, was there ever any time that iniquity more abounded then now adayes? was there ever more prodigious swearing, more profane Sabbath-breaking, more abominable uncleannesse, more frequent murthers, and thefts, beside that filthinesse of spirit, pride, malice, covetousnesse daily disco­vering it self, as much as ever, and that is more then ever, be­cause we have had more means to reclaim us; the vanity of apparell 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 [Page 9] circumstances, that as wicked Ahaz (whom the holy Ghost points out as a man remarkably evil, and saies, this is that King Ahaz) in the time of our distresse 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 Lords expectation, who hearkens after the fruit of all this, but hears not us reflecting upon our waies, 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 kinde of evils are very hardly re­strained, and therefore like to go on till the measure of ini­quitie be full, and that can produce nothing but desolation. In some cases we want Laws, and Courts of tryall, as matters of uncleannesse, and the shelter thereof. Clandestine Marri­ages, which are also divers other wayes pernicious: and, by the way, it were worth the taking notice of by those in Au­thority, that no things in the roome 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 then go naked. And fur­ther, which is fundi nostri calamitas, where we have Laws, we want Magistrates, or at least Magistrates want wisdom, will, courage, fidelitie, or something necessary to put them in exe­cution. We have many who in respect of calling are Gods, Psal. 82. but in their carriage are Idols; they have eyes and see not, eares 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 poore Kingdom greater occasion to complain in the language of the Church, Micah 7. 1, 2. Wo 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 [Page 10] 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 evill.

3. Dayes 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 rumors of wars, Nation shall rise against Na­tion: there shall be famines, and pestilences, &c. Or as Luke expresses it: Mens 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, then when our high wayes were unoccupied, our Cities besieged, our houses layd waste, and when God suffered evill 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 bur­thens which present exigents bind upon our shoulders, in­trenching upon our plenty and liberty, we lye under fears and rumors of wars, and of such as are like to be worse then the former, if it may be; for now are mens spirits more ex­asperated, and their rage and discontents boyled up to a greater height then formerly; and also it is Gods 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 evill.

4. I may adde one thing more which (as I may so speak) renders these times compleatly evil, and that is the distracti­ons and divisions of them. Dissention is a mixture of sin and punishment, and in every respect renders times evill: This al­so (that I may be true to my intention) we finde mentioned [Page 11] 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 wofull times, according to that speech of Christ, Matth. 18. 7. Wo unto the world because of offences: these are daies 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 alreadie had one great division betwixt the friends and enemies of Reformation, be­twixt men that loved their own liberty, and those loved the publick liberty; and we thought the times bad enough in re­gard of that difference, and the fruits of it, warre, and the miseries attending on it. But that fire though it was hot, yet it was naturall, 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 unnaturall 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 counsell together, and walked to the House of God in company, that have lived, loved together, and been willing to dye together, are become strangers, nay enemies to each other. And this addes much to the heap of our sins and pu­nishments; for envying and strife are not onely evils, but fruit­full evils; Iam. 3. 16. where ever they take place, they bring in confusion, and every evill work. If love be the fulfilling the Law, and all obedience be comprised in it, certainly the want of it is the summe of all disobedience: if Charity be the bond, unchari­tablenesse must needs be the bane of perfectnesse. And as it is a punishment in it self, so it opens a gap to further, it exposes both parties to the derisions and designes of a common Ene­mie▪ it makes the Philistines rejoyce, and the daughters of the uncircumcis'd 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 oyl of false report, credulity, suspition, mis-interpretation; but tears rather, for the quenching of them.

[Page 12] Thus have I dispatch'd the former part of my work which is far the easier, The way to better evill times. and demonstrated the evil of these dayes: 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 shew you what is most likely to better these evill dayes. 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 dayes, let him refrain his tongue from evill, and his lips that they speak no guile. And this is seconded by the Apostle James, Chap. 3. who seems to refer to dayes like ours, and be­gins, My brethren, be not many masters, &c. and proceeds to shew the licentiousnesse and exorbitancy of language to be the cause of manifold mischiefs; he cals 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 mad-man 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 suppresse them; if they regard the honour of God, and the Kingdom, whose shame, besides their own, these raging waves continually fome out, Hae nugae seria du­cunt. But to return to my intendment. What gained the Is­raelites by murmuring in the wildernesse upon every jealousie and discontent? surely nothing but displeasure from God, and the losse of a good Land, which we are hastening to. And more particularly the evill 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 denyed there are with them, even with them al­so iniquities by us to be bewailed, by them amended; yet to [Page 13] traduce, calumniate, and asperse them with evill 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 de­signes upon them to divide and destroy them, beside the per­sonall 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 Proverbe of the ancients, Wickednesse 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 lye in iniquity. They are indeed called gods, but must dye 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 onely true God deals with us, who rejects not any good for the evil, and infirmities that cleave thereunto; Ier. 2. 2. but picks out integritie out of the midst of our infirmity, and remembers the kindnesse 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 unpolitick (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 ruine in their dishonour and destruction▪ to make them vile, is but to pave a way to our own villanage, it were just such a peice of [Page 14] 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 then what the Lord threatens to a people, of whom he de­clares he would have no pitie. Zach. 11. 6. the place may be perused, and considered at leisure. But oh that while I plead for Magistracie, Magistrates would plead for themselves, not by words and writings, but reall amendments, for nothing else will do it; and leave off faction, partiality, private in­terests, and those things that tend to nothing but mischief and miserie, that would much better the times.

2. New commotions and warres are no way like to better the times, this also is evident, Psal. 34. he that would live ma­ny dayes to see good, let him seek peace and insue it; if ever it need insuing it is now when it is flying so fast from us. We have seen and felt what a big-bellyed evill War is, how fruit­full in the twins of sin and misery. What through the disso­lution of Courts, and dissolutenesse of camps, it makes ini­quitie overflow like a common deluge. We see how dearly that little good that is gotten by warre 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 stirres 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. Beleeve it before you feel it, the little finger of the next war is like to be heavyer then [Page 15] the loins of this (though broken) Peace. Those that now so studiously foment new broils, suppose they should prevail, yet doubtlesse our fate abides them, which is mutuall 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 bitternesse in the end, beside the ruggednesse of the way.

3. The opening of a back doore for the receiving in again of old Offices, Orders and Ceremonies in the Church is not so hopefull a way to better times as many imagine: It is indeed a question whether the abolition of them might not have been more graduall, 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 externall thing as may be supposed before it's tryed. Their nature must be very much abstracted from their practise, Matth. 15 13. or they must neces­sarily go in the number of plants which our heavenly Father never planted. Neither in prudence is it hopefull, 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 then 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 humor, though very busie and earnest for a time, yet is easilier satisfied then 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 doore to old Superstitions, so [Page 16] neither the setting wide a paire 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 losse of Truth, which is the foundation and beauty of peace in all Christian Kingdomes; at the best it would but render our Kingdome, as the French speaks of a beautifull harlot, a Paradice for the eye, but a Purgatory for the soule. 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 middst of so many differences. I speak not, as if there might not, or ought not to be a mutuall forbear­ance among Christians who hold the head, and walk as be­comes the Gospel, and disturb not the publick peace and wel­fare of the Church, seconded with an endeavour of restoring one another to unity, in a spirit of meeknesse; for that men should in all points agree, is rather to be wished then hoped, it is reserved for the happinesse 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 lesse Truth among us. But that way should be given to a licenci­ous, lawlesse, boundlesse, Vorstian, libertas Prophetandi, as its 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 soone would it turn both Church and Kingdome into a Babel of confusion. The fruits of this practise have been found in Po­land, and Transilvania. And whereas it is usually objected, that some place neerer hand flourishes, notwithstanding this: I an­swer, or rather aske in what they flourish, is it in the life and power of Religion, or in other things onely? And let it also be considered, whether this indifferency & connivence there, hath not given advantage to a secret and subtill 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. Therfore never let [Page 17] us think to establish our selves with those things, for which other Churches have been threatned, and probably wasted, as of Thyatira and Pergamus, Rev. 2. 14. 20.

5. To these I may adde a fifth consideration, and its this. No violent or sudden change of Civill Government accor­ding to the Idea's and chimeraes in the minds of more witty then 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 priviledge 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 humane 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 Civill affairs is unequall and impossible. Philosophers say of naturall bodies, Non datur temperamentum ad pondus: because that body could consist no where were there not a predomi­nant element to determine it. It's as true of civill and politick bodies. Those that now are for equality while they are infe­riour, would be for superiority when things were equall; 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 businesse 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 onely 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 soveraignty 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 [Page 18] the affairs of his Church, and that in Doctrine and Worship. Truth is a glorious beam of the Sun of righteousnesse, 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 esteeme it, and tosse it at their pleasure; the foundation of that stately structure was layd 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 dayes, how usefull and acceptable would it be, how pleasing to God, and profitable to men, if the more grosse 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 graduall progresse 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 practises 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 hu­mane ceremony and invention. Onely the coldnesse of infe­rior offi [...]ers trusted with execution of Laws, together with the corruption of men addicted to the easinesse of externals in Religion, have rendred 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 customes whereby an intolerable envy and mischievous pre­judice is raised against them who practise Reformation. And [Page 19] that God may be pleased in worship, you must look not one­ly to avoid superstition, but formality also, the usuall 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 sutably, that is, in spirit and in truth. I doubt the quarrell 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 wisedome 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 misap­plyed, 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, then 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, then none at all. But to prevent this great mischief, how necessarie were it that more then 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 layd 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 Countrey, and sent us a faithfull Minister? Let us walk by this principle, which is certainly that the saving of Kingdoms, as well as souls, de­pend upon a good Ministery. And let me adde 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, [Page 20] they will not put us to much expence 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 necessa­rie to better these evill dayes. 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 spoyled 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 evill 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 naturall and necessarie 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, then the unequall 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 personall reformation; let men frame and fancy what new moulds and devices they will for [Page 21] bettering the times, till men and manners be better it will not be; times are alwayes alike in themselves, they have no evil but by concomitancy, and reflexion cast upon them from the evill of men. Therefore let not us wander in untrodden paths and wayes 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 evill wayes; I will hear in heaven, forgive their sin, and heal their land. Walk by this rule; Ʋnholy men make unhappy times. Let none say to the preju­dice of the Kingdom and his own soul, What can my leaving my profanenesse, covetousnesse, uncleannesse do good to the Nation? Yes, it may. God doth not powre 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 vessell 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 withall 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 righteous­nesse 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 darknesse; that in the dayes of famine they shall be satisfied; that their very ene­mies shall be at peace with them when their wayes please the Lord: that he shall not be afraid of evill tydings. 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 lawlesse 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 Oares, and suffer himself to be carried down into the Ocean; but plyes his work the harder, and redoubles his strokes: so must those in Authority not suffer themselves to be carried down by the floods of ungodlinesse risen up among us, but [Page 22] redouble prayers and pains, and use more vigilance and cou­rage then ever, lest they be carried down to the waves of the sea, and madnesse of the people. And oh that London would look to Reformation, and do it's first works, take heed of pro­faning the Lords 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 publick streets, and are ready to fill us with drun­kennesse, and dash us one against another. The reckoning of these drinkings is like to be very sharp, unlesse we be more so­ber and vigilant.

Lastly, all this must be accompained 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 happinesse of this Church and Nation, and the bettering of these evill daies, 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 ingage the Lord, who worketh all our works for us, we must take the course that deales most im­mediately, and effectually with him, which is prayer; and how happie news were it to heare that the spirit of prayer and supplication, which in so eminent a manner rested upon this City 7 yeers, since were powred out afresh upon it, the hand of the Lord is not shortned, let not our hearts be streightned: his eare is not heavie, 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 crosse 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 generall in their prayers, and not limit the holy one of Israel as they do, its possible to be too par­ticular [Page 23] in prayer, as well as too generall 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 availe; God will not be served with that which costs us nought, it must be the fervent effectuall prayer of the righteous that must availe; and if we would have our prayers speed, we must look they be well spirited, to that end let me intimate to you 4 wheeles of this fiery Chariot.

1. A spirit of faith; it is the strict injunction of the Apostle, that we aske in faith, nothing wavering: which we are very sub­ject unto, Iam. 1. especially in these distracted times. The Sea by rea­son of its unquietnesse is hardly ever still but working, but much more in a storme; so is it with us, we carry an evill heart of unbeleife within us alwayes unsteady, but especially in e­vill times when the winds raise waves. Unbeleif unsettles as the spirits of men, so their estates also. Isa 7. 9. It was un­beleif that kept Israel out of the Land of Promise, and made them wander in a wildernesse fourty yeers; Heb. 3. 17. 18. and as our pu­nishment is like theirs, we spend our dayes in vanity, that is, in a fruitlesse tossing to and fro, and our yeers in trouble: so our sin is like theirs also, we beleeve 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 lowe: 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 evill dayes, and its to be doubted few speake 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 lye down in our shame, & be covered with [Page 24] confusion. Ier. 3 25. Let us give glory to the Lord our God, before he cause darknesse, and our feet stumble upon the dark moun­taines; 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 generall 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 uncharitablenesse, strife and division force the spirits of men, and render their servi­ces unsavory unto God; it is not quarrelling and questioning will do the thing we would have; The wrath of man worketh not the righteousnesse of God. Jam. 1. 20. Wisdom and mecknesse 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 un­cleannesse: 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 filthinesse of spirit we are bid to cleanse our selves from, as well as filthinesse 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 then reall differences: and consider how earnestly th [...] 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 de­signes [Page 25] men have, this is likely to be one of the designes of hea­ven upon his own people, by fair means or foule to bring them to some better compliance and correspondence, and to eat out that spirit of bitternesse and malice, humors so unbecom­ing the Gospel, and the body of J [...]sus Christ.

4. To these three must be added a spirit of thankfulnesse, 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 carefull 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 dayes peril­lous, we shall find unthankfulnesse among them. Ingratitudo est ventus urens & exiccans: it is a dry and parching winde from the wildernesse that blasts and wastes all our mercies. It's true the dayes are evill, but yet they are not so bad but they afford matter of praise, if we did not want hearts more then 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 unwholsome and unthankfull vapours ascend from us. Our times are checker'd with white and black, let not us by unthankfulnesse 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 humors 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 confesse them so. Blessed be God, we are not in so ill a condition as Israel in the first dayes 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 then ever, more preaching Ministers, more good Laws then formerly, though it is true that E [...]ror hath crowded in at the same doore of Liberty where Truth entred: yet let us not d [...]own all our deliverances in discontents, the degrees of mercie 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 frut of our own wayes, which is a forfei­ture [Page 26] 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 bowe 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 goodnesse apply it. The Truth is this.

That it becomes and behoves a Christian to walk circumspectly, Prop. 2. and redeem the time in evill dayes.

It would here be enquired, what it is to walk circumspect­ly: the word in the originall is [...], which Etymologists say may be derived from [...], 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 [...], perfect, or filled up before God; there are gaps or spaces in thy obedience.

2. It is to walk [...], 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 Ministery, 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 onely pray, & read, but do it diligently, watchfully. A man cannot live at the height of his estate, nor walk at the top of his naturall strength, it will waste him soon, because those things have defectible [Page 27] principles, but it is otherwise in spirituall 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 righteousnesse and strength. Let us therefore do our best, and we shall do better. Be not slothfull in businesse: 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 spirituall 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 happie 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 behoves 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 evill day to say with Paul, 2 Cor. 1. 12. This is my rejoycing, 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 [Page 28] my conversation: As young lustie men laugh at others who have payd 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 rheumes come upon them they blame their own folly. So will it be with carnall and carelesse Christians, who laugh at them that are scrupulous, and make conscience of things which they so easily swallow, they will find them bitternesse in the end. Let us therefore walk circumspectly.

A word also of the last redeeming the time or opportunity, [...], which imports three things likewise.

1 A price, for it must be bought. 2. A losse, 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 practick hereof is this. That whereas every man is guilty of losse of time, and hath morgaged a great part of this precious treasure to sin, Satan, and the world; let him be carefull to redeem it, to buy it out of their hands, though with the losse 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 idlely 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 madnesse and folly of those un­thrifts, who talk of driving away time, which is more preci­ous then 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, [Page 29] in idle dayes or houres in the Calendar of heaven, but God hath appointed every day and houre 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 dayes, as to ap­ply our hearts to wisdome: 2 Pet. 1. 10. 11 and to give all diligence to make our calling and election sure; that so an abundant en­trance may be administred unto us, into the everlasting Kingdom of our Lord and Saviour.