Sermons Preached on Several Occasions, Sermon 3

Sermons Preached on Several Occasions · Sermon 3

p. 89The Third Sermon.

EPHES. V. 15, 16.

See then that ye walk circumſpectly, not as fools, but as wiſe, redeeming the time, becauſe the days are evil.

THESE Words, though containing in themſelves an intire ſenſe, have ſome coherence with what went before, as the Particle foreign, then (as we render it) or therefore, implies. foreign, See then that ye walk circumſpectly. Which Particle ſeems to look back upon what the Apoſtle had ſaid, v. 8. touching their tranſlation from darkneſs to light; from the darkneſs of Gentiliſm, to the light of the Goſpel. Ye were ſometimes darkneſs, ſaith he, but now are ye light in the Lord. Whence he preſently infers p. 90in the ſame verſe, walk as children of the light. And again, v. 11. Have no fellowſhip with the unfruitful works of darkneſs, but rather reprove them. Seeing they were enlightned, he exhorts them to a converſation ſuitable to their preſent ſtate. And this yet once more he preſſeth them unto in the words of my Text; See then that ye walk circumſpectly: that is, Being now no longer in darkneſs, but in the light, Take heed that you indulge not your ſelves in thoſe ſins, and in that ſinful liberty which formerly you did, when as yet the light of the Goſpel had not been afforded you. Then you led your lives as you pleaſed, following the dictates of your dark Underſtandings, and the corrupt inclinations of your ſinful Natures; but now better things are expected from you. This ſeems to be the connexion of the words with the Apoſtle's former diſcourſe; but I ſhall not take any notice of what might be obſerved from the coherence, but keep my ſelf to the words abſolutely conſidered, without any reflection upon the dependance of them. In the words we have,

p. 911. A great and weighty Duty ſtrictly enjoined; See that ye walk circumſpectly.

2. An Argument by which the Duty is enforced; an Argument at leaſt implied in thoſe words, not as fools, but as wiſe. As if he had ſaid, See that ye walk circumſpectly, becauſe 'tis our wiſdom ſo to walk, and our folly if we do not.

3. We have one ſpecial inſtance of our circumſpect walking, or in which our circumſpection ſhould be ſhewed; redeeming the time. And,

4. An Argument, or Reaſon, to enforce that alſo; becauſe the days are evil.

Of all theſe in order.

The firſt thing to be ſpoken to, is, The Duty enjoined; See that ye walk circumſpectly. So then, the point to be treated of, is, That 'tis our duty to walk circumſpectly.

In diſcourſing of this point, I ſhall

1. Shew what 'tis to walk circumſpectly.

2. I ſhall further confirm the point by other parallel Scriptures.

p. 923. I ſhall give the Reaſons of it.

4. I ſhall make ſome Application of it.

Concerning the firſt of theſe, what it is to walk circumſpectly, I ſhall ſpeak

1ſt, Negatively.

2dly, Affirmatively.

I ſhall firſt ſhew what it is not, and then what it is. Negatively then,

1. The circumſpect walking here enjoined, doth not lie in an affected ſingularity; as when a man walks contrary to other men, with no other deſign, nor to no other end, than that he may not be like them, but be a perſon alone, and one by himſelf. God never calls us to this ſeparation from the World: Neither hath this been the practice of holy men, whoſe Example is in Scripture ſet before us for our imitation. S. Paul profeſſeth his condeſcenſion to men, and compliance with them in all lawful things, that he might win them to Chriſt. Ʋnto the Jews I became as a Jew, 1 Cor 9.20, 21, 22.1 Cor 9:201 Cor 9:211 Cor 9:22ſaith he, that I might gain the Jews; to them that are under the law as under the law, that I might gain them that are under the law; To the weak became I as weak, that I might gain the weak; I am made all things to all men, p. 93that I might by all means ſave ſome. How far was he from ſtudying to be unlike to other men, who thus ſtudied to apply himſelf to all men, and conform himſelf to them, ſo far as without ſin he might do it! Yet here, let no man abuſe this Example of the Apoſtle, and plead it for juſtifying his conforming himſelf to the ſinful practices of every Company he lights on. The Apoſtle never gave any man ſuch Example. This had been contrary to his own Doctrine, who chargeth us not to conform our ſelves to this world. that is, Rom. 12.2.Rom 12:2to this wicked and ſinful World, ſo far as ſuch; And to abhor that which is evil; Yea, Rom. 12.9. 1 Theſſ. 5.22.Rom 12:91 Thess 5:22to abſtain from all appearance of evil. But however, to go as far away from other men as we can, and to ſtudy to be oppoſite to them in thoſe things in which we may lawfully conform to them, and eſpecially where we may hope to do any good by our innocent compliance with them, is a ſingularity which God neither requireth of us, nor approves of. The root of this affected ſingularity, as we have moſt reaſon to fear, is Pride. 'Tis a manifeſt conceit, and good opinion of his own wiſdom, that makes him chuſe a way different from p. 94other men. And as the root, ſo the fruit of it is pride: For being now in this ſingular way which his ſelf-conceit hath put him into, he pleaſeth himſelf therein, and values himſelf accordingly, making account that he is ſo much better than other men, by how much his practice is different from them.

2. Circumſpect walking doth not lie in a ſuperſtitious ſingularity, whereby a man placeth Duty and Religion in thoſe things in which God hath placed none. This was the ſin of the old Phariſees, who taught for doctrines the commandments of men; that is, for Divine Doctrines, for the Precepts and Injunctions of God. And this is the ſin of the Modern Phariſees, Matth. 15.9.Matt 15:9thoſe of the Church of Rome, who tread in their ſteps: And ſuch, I fear, is the ſingularity of thoſe among our ſelves, whom we call Quakers. Though theſe Phariſaical Singularities may gain men a great reputation for Religion and Sanctity among men of their own Party, as do the different Habits, Diet, courſe of life, uſages, and practices of the ſeveral Religious Orders in the Church of Rome; yet can they never commend them to God. Of all theſe ſuperſtitious Singularities p. 95by which they would ſeparate and diſtinguiſh themſelves from the Secular and Irreligious World, in which they pride themſelves as matters highly acceptable and meritorious in the ſight of God, and for which others of their own way admire, and even adore them; I ſay of all theſe things God ſaith, Who hath required them at your hands? That's all the thanks they muſt expect of him for them. Neither is this all; he looks upon their placing Religion and Sanctity in thoſe things in which he hath placed none, as a bold and ſaucy entrenchment upon his own Authority and Prerogative. And indeed, what is it better, when Men ſhall take upon them to be Legiſlators in God's room, making thoſe things to be Sins and Duties which he never made ſo? Moſt ſevere is the threatning againſt ſuch as add to the Word of God, which in effect theſe Men do; Rev. 22.18.Rev 22:18God will add unto them the plagues that are written therein.

3. Circumſpect walking doth not conſiſt in a ſcrupulous ſingularity. I diſtinguiſh this from the former; that is the ſingularity of bold and preſumptuous Perſons; this of weak, and not ſufficiently-informed tender Conſciences, p. 96that call for our Pity and Compaſſions, rather than our Indignation, foraſmuch as they would be glad to be better informed, and differ from the lawful practice of other Men conſcientiouſly, and to no other end than that they might not offend God, as they groundleſly and erroneouſly apprehend they might. Though no Man's Error commends him unto God, yet his Carriage under an Error may; and this is the caſe of theſe Perſons. And it was the very caſe of thoſe Conſcientious, though miſtaken, Jewiſh Believers at Rome, who not out of perverſeneſs or turbulent oppoſition, but out of pure diſſatisfaction in point of Conſcience, did ſtill obſerve thoſe days, the obſervation whereof God then no longer required; and ſtill forbear to eat thoſe Meats which God then permitted to be eaten. Of thoſe weak and miſtaken Believers the Apoſtle ſaith, Rom. 14.6.Rom 14:6He that regardeth a day, regardeth it to the Lord; and he that eateth not, to the Lord he eateth not. His meaning is, That doing what they did out of Conſcience, though miſinformed, they (as their preſent condition was) did well, and ſo far had acceptance with God. But ſtill I ſay, p. 97though there may be ſomething that is good in a Man's not adventuring to go againſt the dictates of an Erroneous Conſcience, namely, a fear of offending God if he ſhould do otherwiſe than he doth, yet the circumſpect walking here enjoined conſiſts not in ſuch a ſingularity; which being grounded on a miſtake, a Man is bound to endeavour to be rid of it, and to be delivered from it as ſoon as he can. And the rather, becauſe as the Circumſtances may be in which a Man is, it may be moſt dangerous and pernicious to lye under his miſtake, and continue in his Errour but one day or hour: For the Errour may be ſuch as may put him upon deſperate Attempts, or horrid Sins. Our Saviour ſaith, there would be thoſe who would think they did God ſervice by killing his Servants. Joh. 16.2.John 16:2A Man's Errour may be ſuch as may not only deprive him of ſome of thoſe Liberties which he might lawfully take, but they may ingage him in a conſtant neglect of his Duty, or oppoſition to that lawful Authority which God hath ſet over him. In theſe and the like caſes a Mans miſtake or miſinformation will not excuſe him before God, when he ſhall call him to an account.

p. 98And ſo much may ſuffice to have been ſpoken of circumſpect walking negatively; it now follows that I ſpeak of it affirmatively. To walk circumſpectly, is a large and comprehenſive thing. Walking takes in the whole courſe of a Mans Life, our whole carriage and deportment both with relation to God and Man. aa2 King 20.3.2 Kgs 20:3I beſeech thee, O Lord, remember now how I have walked before thee in truth, and with a perfect heart. bbIſa. 33.…5, 16.Isa 33:5Isa 33:16He that walketh righteouſly ſhall dwell on high, his place of defence ſhall be the munition of rocks. cc2 Theſ. 3.6.2 Thess 3:6Withdraw your ſelves from every brother that walketh diſorderly; that is, from every Profeſſor of the Chriſtian Religion, that is of an irregular and diſorderly Converſation. And on the contrary, to walk circumſpectly, is to order our Converſation, and regulate our Lives with the greateſt care, ſolicitude, and heedfulneſs. The word foreign here uſed, may be rendred, accurately or exactly; and ſo to walk requires great heed and diligence. So the ſame word is taken, Mat. 2.8.Matt 2:8foreign, ſearch diligently after the young child, ſaid Herod to the Wiſe Men; and ſo in the Verſe before, foreign, he diligently or exactly enquired the time when the Star appeared. p. 99Briefly therefore, to walk circumſpectly is to uſe our utmoſt care and diligence to pleaſe God in all things, and to yield obedience to all his Commandments; to perform every known Duty, and to avoid every known ſin; 'tis with the Apoſtle, Act. 24.16Acts 24:16Herein to exerciſe our ſelves to have always a Conſcience void of offence toward God and toward men. 'Tis to make this our daily work, and the great and conſtant buſineſs of our Lives.

From what hath been ſaid, 'tis manifeſt that circumſpect walking implies,

1. An heeding and obſerving all our ways with relation to the Rule; and,

2. A careful endeavour in all things to conform our ſelves to the Rule; ſo that he, and he only walks circumſpectly, who hath the Rule always before him, ponders and conſiders all his paths with relation to it, and orders all his ſteps accordingly, at leaſt who ſincerely endeavours ſo to do.

Now in the ſecond place, That 'tis our Duty to walk circumſpectly, may be confirmed from divers other Scriptures enjoining it, though not in the ſame terms, yet in other words and p. 100expreſſions to the ſame effect. When God had given the Iſraelites the Ten Commandments, and many other particular Laws, he addeth this ſtrict charge for the due obſervance of them, In all things that I have ſaid unto you be circumſpect; Exod. 23.13.Exod 23:13which charge though it did in a ſpecial manner concern that people, yet it reacheth us alſo in reference to whatever God hath enjoined us, there being every way as much reaſon that we ſhould be circumſpect, and in ſome reſpects more, we having greater light, and clearer revelations of the Will of God under the Goſpel than they had under the Law; as alſo greater Encouragements to obedience by the more full diſcoveries of the Rewards of obedience in the other World. So again, Take diligent heed to do the commandments and the law. Joſh. 22.5. Joſh. 23.11Josh 22:5Josh 23:11Take good heed unto your ſelves that ye love the Lord your God; which love was to be ſhewed by cleaving to him, and obeying him, as there afterwards it follows. Pſa. 119.9.Ps 119:9Wherewith ſhall a young man cleanſe his way? by taking heed thereto according to thy word. Let thine eyes look right on, Prov. 4.25, 26, 27.Prov 4:25Prov 4:26Prov 4:27let thine eyelids look ſtraight before thee. Ponder the path of thy feet, and let all thy ways be p. 101eſtabliſhed. Turn not to the right hand, nor to the left: remove thy foot from evil. By all which variety of expreſſions we are required to be wary and circumſpect in all our ways, Mat 24.42 Mat. 25 13. 1 Cor. 16.13. 1 Theſ 5.6. Rev. 3.2.Matt 24:42Matt 25:131 Cor 16:131 Thess 5:6Rev 3:2that we may not in any thing ſwerve from the Rule. And this is that which in the New Teſtament is ſo often enjoined under the Metaphorical expreſſions of watching and watchfulneſs.

And ſo I come to the third thing propounded, which was to give the reaſons why we are to walk circumſpectly; and they are many.

1. In regard of Gods Preſence and Eye. He compaſſeth our path, Pſa. 139.3.Ps 139:3and our lying down, and is acquainied with all our ways. His eyes are in every place, Prov. 15 3Prov 15:3beholding the evil and the good. He accurately and narrowly obſerves us: Job 33.11.Job 33:11He marketh all our paths. He conſidereth and throughly weigheth all our actions, and every ſtep we take; Prov 5.21.Prov 5:21He pondereth all our goings. And not only our ways and outward actions, but our hearts and the ſecret frame of them; Prov. 21.2.Prov 21:2He pondereth the hearts; and he weigheth the ſpirits. Prov. 16.2.Prov 16:2Add hereunto the infinite holineſs of that God who thus obſerves us, and whoſe p. 102Eye is continually upon us; Hab. 1.13.Hab 1:13He is of purer eyes than to behold evil, and cannot look on iniquity. Now what heedfulneſs and circumſpection can be too much in all our actions, where there is ſuch an obſerver and witneſs of every thing we do?

2. We muſt walk circumſpectly in regard of Satan the Enemy of Souls, who is ever lying in wait for us to entrap us, 1 Pet. 5.8.1 Pet 5:8and as a roaring Lyon is ſtill walking about ſeeking whom he may devour. He hath his wiles and devices to overreach us. 2 Cor. 2.11 … Tim. 3.7.2 Cor 2:11He hath his grins and ſnares laid in all places to catch us. Now if a Man had a malicious Enemy always following him, ever eying and obſerving him, and ready to catch at any thing to be made uſe of for his ruin, he would think it highly concerned him to be circumſpect, and that he could not be too wary to prevent and cut off all advantages againſt himſelf.

3. It concerns us to be circumſpect in regard of the World that obſerves our actions, and is ready to make the worſt conſtruction of them; ſuch is the injuſtice and malignity of this evil World, that many times your beſt actions ſhall be moſt harſhly cenſured; how much p. 103more thoſe paſſages of your Life that are of a doubtful nature, and may be well or ill interpreted, as Men ſtand affected towards you. Upon this account it is that the Apoſtle exhorts us to walk in wiſdom towards them that are without; Col. 4.5.Col 4:5and our Saviour cautions us to be wiſe as ſerpents, but harmleſs as doves.Mat. 10.16Matt 10:16

4. It concerns us to be circumſpect in reſpect of our ſelves, and the corruption of our Nature, in reſpect of the great danger we are in from within, though we had no Enemy without us. Our hearts are falſe and treacherous, ſtrongly inclined to evil, and ready to comply with all Temptations: Jer. 17.9.Jer 17:9The heart of man is deceitful above all things, and deſperately wicked. Having ſuch a dangerous Inmate within our own Boſoms, it ſtands us upon to walk circumſpectly, and to think our ſelves no longer ſafe than we keep a ſtrict guard over our ſelves, and carefully heed all our goings, that we may never tread beſide that narrow path which we are required to walk in.

5. It concerns us to walk circumſpectly in regard of the ſtrict account we muſt hereafter give of all our ways. Eccleſ 12.14.Eccl 12:14God will bring every work to judgment, p. 104with every ſecret thing whether it be good, or whether it be evil. aa2 Cor. 5.10.2 Cor 5:10We muſt all appear before the judgment ſeat of Chriſt, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. bbMat. 12.36.Matt 12:36Of every idle word that men ſhall ſpeak, they ſhall give an account thereof at the day of judgment: When they ſhall be accountable to God for their Omiſſions as well as for their Commiſſions. Mat. 25.41, 42, 43.Matt 25:41Matt 25:42Matt 25:43They who verily believe they muſt be called to ſo ſtrict an account, how can they think they can ever walk ſtrictly and circumſpectly enough? Believing and expecting this great day of reckoning, 2 Pet. 3.112 Pet 3:11what manner of perſons ought we to be in all holy converſation and godlineſs? As the Apoſtle ſpeaks.

6. It behoves us to walk circumſpectly in regard of the high and everlaſting concernment of our ways, and walking while we are here. Ab hoc momento pendet eternitas. As we demean our ſelves, ſo we muſt fare hereafter for ever; As a Man ſoweth here, ſo ſhall he reap hereafter. Gal. 6.7, 8.Gal 6:7Gal 6:8He that ſoweth to the fleſh, ſhall of the fleſh reap corruption; and he that ſoweth to the ſpirit, ſhall of the ſpirit reap life everlaſting. A ſhort p. 105time is here allotted us to be improved for our everlaſting happineſs in another World. If this time be neglected, it will not be long e're the things belonging to our peace will be hid from our Eyes. There will thenceforth be no more offers of Mercies, no more opportunities of making our peace with God. There will be no more place to Eternity for redeeming time, and correcting the Errours and Miſcarriages of our heedleſs and uncircumſpect walking. O then how great ſhould our care, how exact ſhould our circumſpection be, while the day of grace laſteth, and while opportunity is afforded us of laying up a good Foundation for the time to come, that we may lay hold of Eternal Life!

I come now to the uſes of this point. Is it the Duty of every Chriſtian to walk circumſpectly?

ƲSE 1.

Then let no Man take offence at the ſtrictneſs and circumſpection of any who endeavour to conform themſelves to the Rule as exactly as they can; Let no Man judge ſo much Care and Circumſpection to be needleſs. Can any p. 106Man be too careful where the injunctions of care, heedfulneſs, circumſpection, and watchfulneſs, are ſo many, ſo peremptory, and abſolute, and where our Concernment is ſo high and important, and that upon ſo many accounts? If any cannot bring their own Hearts to be willing to live by the Rule, and to conform to it, yet let them not condemn or cenſure others; eſpecially ſeeing the Holy Ghoſt hath noted it as a chief point of true Wiſdom thus to walk, and branded the neglect thereof with folly, as we ſhall ſee afterwards. But if any will yet be wiſe in their own Eyes, and reproach the wiſdom of God as fooliſhneſs, let them hear what God ſaith concerning ſuch; Jer. 8.9.Jer 8:9They have rejected the word of the Lord, and what wiſdom is in them? Whatever for the preſent they may judge of the ſtrictneſs of ſuch as endeavour to keep in the narrow way that leadeth to Life, the time is coming when they will be of another mind. When they come to ſtand before the Tribunal of Chriſt to be accountable not only for all the more notorious Irregularities and Extravagancies of their Life, but for every idle word, O then they will acknowledge that the circumſpection p. 107and watchfulneſs which they now deride and laugh at, and look upon as folly, would have ſtood them in ſome ſtead. Then they will be convinced that the moſt circumſpect Man is the wiſeſt Man: Then they will ſay of the ſincerely pious and ſtrictly conſcientious perſon whom they now contemn, as the Author of the Book of Wiſdom brings them in ſpeaking; Wiſd: 5.3, 4, 5.They ſhall change their minds, ſaith he, and ſigh for grief of mind, and ſay within themſelves, This is he whom we ſometime had in deriſion, and in a parable of reproach. We fools thought his life madneſs, and his end without honour. How is he counted among the children of God, and his portion is among the ſaints!

ƲSE 2.

Is it the Duty of every Chriſtian to walk circumſpectly? Then how much do they fail and come ſhort of their Duty who walk at all adventures, and live by no Rule! Who regard not at all how they walk, or where they tread! This is that deſpiſing of our ways, which Solomon makes to be ſo dangerous and deſtructive. Pro. 19.16.Prov 19:16He that deſpiſeth p. 108his ways ſhall die; that is, he that is of ſo looſe, careleſs, and heedleſs a temper, that he rambles up and down like a drunken man, or a mad-man, without any conſideration or regard of his way; that minds not, conſiders not his way; whether it be ſafe or dangerous, but on he poſts with full ſpeed, through Dirt and Stones, over Bogs and Quagmires, upon Pits and Precipices, all is alike to him: He that thus lives hand over head, takes the ready courſe to deſtroy his own Soul. This is noted concerning Jehu, 2 Kin. 10.31.2 Kgs 10:31a man of a raſh and precipitant Spirit, that he took no heed to walk-in the Law of the Lord God of Iſrael with all his Heart. And this is a part of the Character of the ungodly man, Pſa 50.17.Ps 50:17that he caſts God's Words behind him, where it might be ſure to be out of his Eye, as not caring to look upon it, or regard it, for the regulating of his Life, and the due ordering of his Converſation thereby. Whitherſoever the impetuous violence of ſuch men's corrupt nature hurries them, thither ſpeed they without any regard either of their Duty, or of the iſſues of their ſinful courſes. Eccl. 5.1.Eccl 5:1They conſider not that they do evil, ſaith Solomon, but ruſh into p. 109ſin as the horſe ruſheth into the battle. Jer. 8.6.Jer 8:6Though God be in a readineſs to meet them in their ways of ſin, and to withſtand them as an armed man, yet they go on daringly and preſumptuouſly, even running upon the thick boſſes of his buckler, as the foolhardineſs of ſuch raſh and bold Sinners is deſcribed Job 15.26.

ƲSE 3.

Let us all be perſwaded to walk more circumſpectly; to keep a more narrow and conſtant watch over our ſelves, and to take better heed to our ways than we have done. Now though all are concerned, highly concerned to walk circumſpectly, yet are ſome in a ſpecial manner concerned to do it above others. As,

1. They who in reſpect of their Rank and Quality, their Acquaintance and Alliances, their Callings and Imployments, are expoſed to moſt Temptations. They who neceſſarily meet with many Temptations, cannot but often offend, unleſs they be very circumſpect.

2. It concerns them above others to be circumſpect who have formerly moſt p. 110offended through their careleſneſs, their heedleſneſs, and their want of more circumſpection. How often have you been overtaken with ſin in one kind or other, which you might eaſily have avoided, if you had been circumſpect? 'Tis high time for you to reſolve to be more circumſpect for the future, who have already contracted ſo much guilt through your careleſneſs, and eſpecially if you have alſo ſmarted for your careleſs and regardleſs walking.

3. It concerns them above others to be circumſpect, who in reſpect of their Places and Stations ought to be Examples to others. Theſe are ſo much the more obliged to walk circumſpectly, becauſe elſe they become ill patterns to thoſe whoſe Eyes are upon them, and occaſions of much ſin and guilt to them.

4. It behoves them above others to walk circumſpectly who are drawing near the end of their walk; who are not far from their long home, and have little time left them to correct the manifold Errors of their Life paſt.

5. It behoves them above others to walk circumſpectly, who after more ſtrictneſs formerly have for ſome time p. 111now laſt paſt taken more liberty, and walked more looſly and careleſly. For,

(1.) If theſe give not all dilgence to recover themſelves, and regain what they have loſt, they will ſtill grow more remiſs and careleſs.

(2.) It would be a very ſad thing if their laſt ways ſhould be their worſt, and if death ſhould ſurprize them in a declining condition.

6. It behoves them above others to walk circumſpectly, who having been often convinced of the neceſſity and comforts of circumſpect walking, and having often reſolved on it, could never yet put their Reſolutions in practice, or at leaſt with any conſtancy go on therein. The Convictions and Reſolutions of theſe Perſons, as they do much aggravate and heighten their ſin, ſo they will much heighten and inflame their reckoning when God ſhall call them to an account.

Now in the further proſecution of this Uſe, I ſhall offer ſome Directions for walking circumſpectly; give ſome Cautions about it; and laſtly, anſwer ſuch Objections as may be made againſt it. By way of Direction for walking p. 112circumſpectly, I ſhall only mention theſe few things:

1. Keep your heart with all diligence. As the frame of your heart is, ſo for the moſt part are your actions: Prov. 4.23.Prov 4:23From the heart are the iſſues of life. Your circumſpection in the courſe of your Life hath its riſe from your keeping your heart. He that neglects his heart will never be able to order and frame his words and actions according to the rule. Wherefore be ſure that you lay the Foundation of all your circumſpection, in the heeding of your heart, and in keeping it under Government. Govern your heart well, and you govern your Tongue, and rule your hand, and the whole Man. Let the heart be once out of order, and the effects of it will ſoon appear in the unrulineſs of the Tongue, and the irregularity of your Actions. Whatſoever elſe is out of order, to be ſure the heart was firſt out of order. O how eaſie a task would it be to order all the reſt, if the heart were well ordered! O let's begin there, keeping a ſtrict and conſtant guard over it.

p. 1132. Set God always before your Eyes, and labour to keep up lively Apprehenſions of his Preſence and Omniſcience. How awful and circumſpect would this make you! How ſolicitous would you be of pleaſing him, and how much afraid of offending him! This conſtant ſenſe of God's preſence, and awe of his All-ſeeing Eye upon our hearts; no man that hath not had ſome Experience of it, can eaſily conceive what an influence it would have upon us to beget in us this holy circumſpection. 'Tis our unmindfulneſs of God's Eye and Preſence that makes us ſo heedleſs and unwatchful.

3. Conſider all your ways, and ponder your paths, as Solomon's counſel is, Weigh your words and actions in the ballance of the ſanctuary, Prov. 4.26.Prov 4:26examine them by the rule. But let this be done moſt carefully and exactly when any matter of great and weighty conſequence lies before you. Then be ſure that you do nothing but upon ſound and mature deliberation; and upon clear ſatisfaction, that what you do, is agreeable to the rule, and ſuitable to the principles of good conſcience. How often doth mens precipitancy and raſhneſs hurry them into p. 114thoſe ſins, which afterwards occaſion much anguiſh and horror of Conſcience to them. So what is raſhly done in a quarter of an hour, lies grating upon their Conſciences many years after; it may be they are never fully eaſed of the burthen of it as long as they live.

4. Take heed of being ſwayed and overruled by the judgment and practice of others to a compliance with them in what your own Conſcience is not ſatiſfied to do. The Opinion and Practice of the multitude is a deceitful and crooked Rule. What the generality cry up, approve of, and applaud, concur and agree in, may be extremely evil; what is highly eſteemed among men, may be abomination in the ſight of God. Luk. 16.15.Luke 16:15And again, What men cry down, and vilify, what they make to be matter of reproach and contumely, that may be in ſuch account with God, as it may be highly accepted and rewarded. And yet ſo it is, that we are apt to place very much in the opinion and example of a multitude. What many or moſt do, what the generality of Town and Country do, that we ſtick not to do. Weak Arguments ſhall be ſtrong enough to prevail with us to be p. 115of the ſtronger ſide, and to concur with the multitude. Wherefore it was not without great cauſe that God gave his People a ſpecial caution againſt this weak and ſinful compliance. Exod. 23.2.Exod 23:2Thou ſhalt not follow a multitude to do evil, neither ſhalt thou ſpeak in a cauſe to decline after many to wreſt judgment. God ſaw our proneneſs to be influenced and ſwayed by the multitude, and to go, non quà eundum, ſed quà itur, not in that path in which we ſhould go, but in which the greater part go. If in any thing therefore our circumſpection be neceſſary, it is when we are aſſaulted with the temptation to warp and turn aſide out of the right way.

5. Be careful to keep at a diſtance from all temptations to ſin, as far as you are able. Where you foreſee they are making towards you, avoid them, run away from them: Herein lies a great part of your circumſpection. If you heedleſly and careleſly run upon temptations, and much more if you wilfully and preſumptuouſly caſt your ſelf upon them, 'tis no hard matter to foretell what the iſſue will be. No man can expect to be ſtrengthened againſt temptations, and to be ſecured againſt the p. 116malignant influences of them, that is not careful to avoid them as far as he is able; and much leſs may he expect it, that wittingly and deliberately ventures on them. This man doth indeed highly provoke God to leave him to the power of temptation, that he may ſmart for his preſumptuous folly in the end. He, and he only walks ſafely, that walks ſo circumſpectly as not to come too near the borders of ſin and temptations.

6. Above all, take heed of ſinful intanglements. By ſinful intanglements, I mean any raſh Lies or Engagements to do what may not be done with a good conſcience. When any man is by Oath, or Promiſe, or any other way under an Engagement to do what is ſinful, he is in the Snare of the Devil, out of which 'twill be very difficult to diſintangle himſelf. That were a fearful caſe; and therefore he that loves his own Soul, and conſults his innocency, and the peace of his Conſcience, will be ſo circumſpect as to beware of ſuch intanglements.

So having done with the Directions for walking circumſpectly; I now come in the next place to the Caution p. 117relating thereunto; and they are theſe.

1. Let not your circumſpection and conſcientiouſneſs degenerate into vain ſcrupuloſity, and needleſs ſingularity: Neither make more ſins, nor more duties, than the Law of God hath made. That a Perſon of a tender Conſcience may offend this way, both Experience ſhews, and the Caveat of Solomon againſt it; Be not righteous overmuch. Eccleſ. 7.16.Eccl 7:16'Tis certain that no man can be too ſtrict or conſcientious, too exact or punctual in performance of what is really matter of duty: the Wiſeman's meaning therefore is, Be not over-ſcrupulous, placing ſin or duty in thoſe things in which they are not. This groundleſs ſcrupulouſneſs is attended with ſeveral miſchiefs.

1. It often expoſeth men to dangers cauſleſly, and brings thoſe evils upon them, which if they were better informed, they might without ſin avoid.

2. It ſtraitents them, and ties them up more than need is, and deprives them of thoſe lawful Liberties which p. 118they might with a good conſcience make uſe of, and enjoy.

3. It makes them apt to judge and cenſure thoſe cauſleſly and uncharitably, who lawfully, and with a good conſcience, do thoſe things, which they through miſinformation judge ought not to be done.

4. If circumſpection ſhould degenerate into vain and needleſs ſcrupulouſneſs, it would bring a reproach upon truly conſcientious ſtrictneſs, and that holy circumſpection which God requires of us Upon theſe Conſiderations, let not, I ſay, your circumſpection degenerate into vain and needleſs ſcrupuloſity, which is the firſt Caution.

2. In your circumſpect walking, be ſure that you ever lay the greateſt ſtreſs upon the greateſt matters. Take care that you be not like the Scribes and Phariſees, Matth. 23.24.Matt 23:24who would ſtrain at a gnat, but ſwallow a camel. Make conſcience of all known Duties, even of the leaſt, of tithing mint and cummin; but let your chief care, and moſt ſolicitous circumſpection be exerciſed about the weightier matters of the law. For if while you would ſeem to be very circumſpect about p. 119ſmaller matters, and to make much conſcience of little things, you make no conſcience at all of far greater matters; You hereby

1. Make evident proof of your Hypocriſy unto all that obſerve your Converſation.

2. You throw dirt upon circumſpect walking, and cauſe the ſtrict and holy ways of God to be misjudged, and evilſpoken of.

So much concerning the 2d Caution.

3. Notwithſtanding your own perſonal ſtrictneſs and circumſpection, be not forward to condemn others, who in ſome things may be ſatisfied to do what you cannot. I ſay, be not forward to condemn their Perſons, much leſs their Eſtate; provided that

1. They be ſuch as otherwiſe walk unblamably as to the general courſe of their lives.

2. Provided alſo, that the things in which you are not ſatisfied to do as they do, be not clearly and undeniably againſt the Rule. I ſay, theſe things provided, be not forward to condemn p. 120them in reſpect of thoſe things in which their practice is different from your own.

4. When you have done all that you can, and framed your life with the greateſt circumſpection and exactneſs that you can poſſibly attain unto, look for your acceptance with God, through Chriſt only, and count all things, your beſt things, loſs and dung in compariſon of Chriſt.

So from the Cautions, I paſs on to the Objections that may be made againſt circumſpect walking. Men generally are ſo much for liberty, that this circumſpect walking is not very acceptable to them. Many things they have to ſay againſt it; and indeed it were ſtrange, if a courſe of life ſo contrary to our corrupt Inclinations, ſhould not be encountred with many Objections. I ſhall endeavour to ſay ſomething to the chief of them, that ſo the Prejudices that fright men away from circumſpect walking, or poſſeſs their minds with miſpriſions or miſtakes concerning it, being removed, men may be reconciled to it, or at leaſt be perſuaded to make trial of it. If they would make trial of it, their own experience would quickly p. 121undeceive them, and induce them to entertain a better opinion of it. The Objections which I ſhall ſpeak to, are theſe that follow:

Object. 1. Such a ſtrict courſe of life, ſo ſevere and circumſpect a converſation, would deprive men of all the comforts of this life, and plunge them in the depths of ſadneſs and melancholly. God in all his dealings and Providences deſigns our good and comfort; who then can imagine that he ſhould call us unto, and ingage us in ſo mopiſh and monkiſh a way?

Anſw. 'Tis a great miſtake, and a very groundleſs prejudice againſt the ways of God, to conceive them to be ſo dark and uncomfortable, becauſe there is ſuch circumſpection required of thoſe that will walk in them.

1. It muſt be here granted, that they do indeed call us off from carnal pleaſures, and from thoſe ſinful delights, concerning which, Solomon ſaith, Eccleſ. 2.2.Eccl 2:2that they are madneſs; and a kind of mirth, Prov. 14.13.Prov 14:13the end whereof is heavineſs. But is it to be accounted ſo great a miſery to be taken p. 122off, and diſingaged from theſe deceitful Pleaſures, from theſe dangerous and pernicious baits of ſin? Is it ſo deſirable a thing to go to Hell laughing; to be permitted to run on jollily and merrily to the Pit of Eternal Deſtruction, as the ſilly Bird, that being overjoyed at the ſight of the alluring and killing Bait, gladly haſteneth to the Snare? Is there ſo much happineſs in being at liberty, to be joyfully ſpeeding down to the Chambers of death, Prov. 5.7.Prov 5:7as the fool runs on ſinging and dancing to the correction of the ſtocks? If God be pleaſed to take us off from running on heedleſly and ſecurely upon theſe dangerous Precipices, ſhould we not look upon it as our happineſs? Hath he reaſon to think himſelf hardly dealt with, or injured by me, from whoſe lips I ſnatch away a cup of ſweet and delicious Poyſon, which he is endeavouring to ſwallow down as greedily, as if it were a Cordial?

2. Yet is not this all. God calls us off from theſe killing Pleaſures, that we may exchange them for better; for ſafe, ſound and ſubſtantial Pleaſures, true Delights, ſatisfying Contentments, durable and laſting Joys. Such are to be p. 123found in the ways of God; and the more any man denies himſelf, as to all ſinful Delights; the more ſtrictly, heedfully, and circumſpectly he walks, the more of theſe ſpiritual Comforts and Refreſhings may he hope to enjoy.

Obj. 2. Many of thoſe who ſeem to walk circumſpectly, and to be of a very ſtrict and ſevere converſation, ſeem to lead but heavy and uncomfortable lives. For who are more full of ſad Complaints, and inward Troubles? Who are more ſubject to doubtings and diſſatisfactions about their ſpiritual Eſtate? Who are more held under bondage through the fears of their Eternal miſcarrying, than many of theſe?

Anſ. Though all this be true, yet is this no prejudice, no juſt prejudice to circumſpect walking.

For 1ſt, The cauſe hereof is moſtly in themſelves, and not in the ways of God; neither is it in the leaſt to be attributed to their circumſpect walking, but rather to their not walking more circumſpectly. Their own careleſneſs, p. 124and want of due heed and circumſpection in their ways; their venturing on ſin, or inconſtancy and ſlothfulneſs in holy Duties, or ſome other miſcarriage, is often the true cauſe of all their troubles. Were they more circumſpect, they would be freer from troubles.

2. Sometimes their troubles ariſe from their darkneſs, and miſapprehenſions of the Covenant of Grace, and the Terms on which God offers mercy unto Sinners.

3. Sometimes their troubles ariſe from their unbelief, and from their refuſing to be comforted, and their putting off, and thruſting away from themſelves thoſe Comforts which God reacheth forth unto them.

4. Sometimes their troubles are much from the temptations of Satan; God for divers wiſe and gracious Ends permitting them to be ſo exerciſed. But however it be, and from what cauſe ſoever their troubles proceed, while they are in God's ways, they are in the ways of peace, and all ſhall at length end in peace.

5. In the mean time, their condition at preſent, with all its diſadvantages, is a thouſand times better than the condition p. 125of thoſe who ſpend their days in ſinful Frolicks, and even glut themſelves with carnal Pleaſures, and ſenſual Delights, and ſuddenly go down to Hell, and there meet with ſo much the more torment and ſorrow, by how much they lived more voluptuouſly and deliciouſly here. O thrice miſerable is their condition, who go from their heaven of ſenſual Delights and Satiſfactions here, to an eternity of Miſery and torment in the other World! And thrice happy they, who having made choice of the narrow way that leadeth unto life, through many inward troubles and fears, and much outward tribulation alſo, if need be, enter at laſt into the Kingdom of God; That bleſſed and glorious Kingdom, where all tears are wiped from their eyes, where ſorrow and ſighing ſhall flee away, and everlaſting joy ſhall be upon their heads. And ſo much in anſwer to that Objection.

Obj. 3. The God whom we ſerve is a God of mercy; Mich. 7.18. Pſal. 145.9.Mic 7:18Ps 145:9He delighteth in mercy: And his tender mercies are over all his works. There is no Attribute of God which the Holy Scriptures do more exalt p. 126and magnify, than his Mercy. His Mercies being ſo great, why may we not hope to find mercy with him, although we take ſome liberty, and be not ſo ſtrict and circumſpect? Can we apprehend that a God of ſo great mercy, will be ſo ſevere as to condemn us, caſt us into Hell, and expoſe us to everlaſting Torments for want of this circumſpection?

Anſ. Though the Mercies of God be exceeding great, yet ſaving mercy is not extended to all, but reſerved for thoſe that fear him; Pſal. 103.17, 18.Ps 103:17Ps 103:18for ſuch as keep his covenant, and remember his commandments to do them. 'Tis for the truly humbled, penitent, and reformed Sinner. He that confeſſeth his ſin, Prov. 28.13.Prov 28:13and forſaketh it, ſhall have mercy God ſhews mercy to them that love him, Exod. 20.6Exod 20:6and keep his commandments. But as for ſuch as plead God's mercy, to juſtify themſelves in their careleſs and looſe converſation, theſe muſt expect no mercy from him. God never promiſed ſaving mercy to any that are not ſo ſtrict as to make conſcience of the leaſt ſin, and ſo circumſpect as to keep a watch over themſelves, that they be not overtaken with ſin. Without ſome meaſure p. 127of this circumſpection, no man can ſatisfy himſelf touching the truth of his Repentance, without which there is no forgiveneſs, no mercy to be looked for at the hands of God. For true repentance neceſſarily includes a ſincere deſire and ſerious endeavour to relinquiſh all ſin: Now how can this ſerious and earneſt endeavour to leave all ſin, be without ſuch an holy warineſs and circumſpection as that which hath been treated of? Can an uncircumſpect and careleſs perſon, that heeds not what he doth, or how he walks, that takes liberty to pleaſe himſelf, that ſticks not to run upon any temptations to ſin that lie in his way; can this perſon be thought to be one that ſeriouſly and earneſtly endeavours to forſake all ſin? Nothing leſs; he that truly deſires, and ſeriouſly endeavours to forſake Sin, will be circumſpect and watchful; if he be not, 'tis apparent that he hath no great edge againſt his Sin; there is as yet no ſuch deadly feud between him and his Sin, as is required in every true Penitent.

Obj. 4. Chriſt hath freed us from the Law, and Believers now under the Goſpel are more at liberty than formerly p. 128they were. What neceſſity therefore is there of ſo much ſtrictneſs and circumſpection? How doth ſuch a ſevere courſe of Life conſiſt with the liberty that Chriſt hath purchaſed for us?

Anſ. Chriſt hath indeed freed us from any Obligation to the Ceremonial Law, and from the Moral Law as a Covenant of Works that requires perfect and unerring obedience; we are not to be juſtified by the works of the Law, but by Faith in Chriſt. But however the Moral Law is ſtill in force as the Rule of Life, and we are ſtill under the commanding power thereof. And that we are ſo, is manifeſt ſeveral ways.

1. Mat. 5.17.Matt 5:17Chriſt himſelf expreſly declares, that he came not to deſtroy the law, but to fulfill it. And the Apoſtle, even when he diſputes againſt juſtification by the works of the Law, is ſo far from aſſerting that we are freed from the obligation of the Law, that he doth with much vehemency affirm the contrary; Rom. 3.31.Rom 3:31Do we then make void the law through faith? God forbid, ſaith he; yea we eſtabliſh the law.

p. 1292. Our Saviour in his preaching every where preſſeth Obedience to the Moral Law, and urgeth the Duties thereof: And in particular his moſt Divine and Excellent Sermon on the Mount doth in great part conſiſt of that ſubject.

3. In that Sermon he doth not only preſs the Duties of the Moral Law, but vindicate the Law it ſelf in many particulars, and more ſtrictly enforceth Obedience thereunto, and ſeverely threatens the Diſobedient.

4 He declares, Mat. 5.20.Matt 5:20that if our righteouſneſs exceed not the righteouſneſs of the Scribes and Phariſees, (who yet went very far in many things) we ſhall never enter into the kingdom of God. Promiſing Mercy to no Sinners but ſuch as take his yoke upon them; Mat. 11.29Matt 11:29And letting all workers of Iniquity, and wilful Tranſgreſſors of the Law know, that he will never acknowledge them for his, but utterly diſclaim them, and caſt them off at the great day of their appearance before him, notwithſtanding all their pleas and pretenſions for being owned by him.Mat. 7.23.Matt 7:23

5. As Chriſt himſelf ever called for Obedience to the Moral Law, and urged p. 130the Duties thereof, ſo did the Apoſtles after him. St. Paul in his diſcourſe with Felix, Act 24.25Acts 24:25reaſoned of righteouſneſs, and temperance, and judgment to come. And writing to the Corinthians, he ſaith, 1 Cor. 69, 10.Know ye not, that the unrighteous ſhall not inherit the kingdom of God? Be not deceived, neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abuſers of themſelves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, ſhall inherit the kingdom of God. All which being Sins againſt the Moral Law, exclude Men out of Heaven; ſo ſtrictly doth God ſtill even now under the Goſpel inſiſt on and require Obedience to the Moral Law. Rom. 13.1, 2.Rom 13:1Rom 13:2And thus the Apoſtle preſſeth the Duty of Subjects to Magiſtrates, the Duty of Parents to Children, and of Children to Parents; Col. 3.18, 19, &c. Col. 4.1.Col 3:18Col 3:19Col 4:1as alſo the reſpective Duties of Husbands and Wives, Maſters and Servants. He that peruſeth theſe Scriptures, how can he think that the Moral Law is now out of date, and no longer in force to them that have embraced the Goſpel, and by Faith received Chriſt?

6. The Goſpel is ſo far from diſcharging the Profeſſors thereof from Obedience p. 131to the Law, that it more ſtrongly enforceth Obedience, and lays an higher Obligation thereunto upon Chriſtians than was laid upon the Jews; in regard that greater Light, and more powerful Motives and Inducements to Obedience are now afforded. Hence thoſe ſevere and terrible threatnings in caſe of Diſobedience. This is the condemnation, Joh. 3.19.John 3:19that light is come into the world, and men loved darkneſs rather than light, becauſe their deeds were evil. Mat. 3.10.Matt 3:10Now is the Ax laid to the root of the trees; therefore every tree which bringeth not forth good fruit is hewen down and caſt into the fire. Chriſt comes with his fan in his hand, Luk. 3.17.Luke 3:17and he will throughly purge his floor, and gather the wheat into his garner; but the chaff he will burn with fire unquenchable. The Lord Jeſus ſhall be revealed from heaven with his mighty Angels, 2 Theſ. 1.7, 8.2 Thess 1:72 Thess 1:8in flaming fire, taking vengeance on them that know not God, and obey not the Goſpel. Tit. 2.11, 12.Titus 2:11Titus 2:12And what doth the grace of God revealed in this Goſpel teach us, but to deny ungodlineſs and worldly luſts, and to live ſoberly, righteouſly and godly in this preſent world?

7. Did Chriſt ever intend by his death to purchaſe for us a liberty of ſinning? p. 132Did he not therefore give himſelf for us, that he might redeem us from all iniquity, and purifie to himſelf a peculiar people zealous of good works? And laſtly, on whom was the injunction of walking circumſpectly here in the Text impoſed? Was it not on Believers?

And this may ſuffice to have been ſpoken to that Objection.

Obj. 5. If ſo much heedfulneſs and circumſpection be required of Chriſtians, what will become of many that profeſs the Chriſtian Religion? We ſee no great numbers of them that are ſo ſtrict and circumſpect; ſhall they all periſh notwithſtanding all the Priviledges which they enjoy in the viſible Church, who attain not to this circumſpection?

A. Our Saviour hath plainly declared, Mat. 20.16 Mat. 22.14.Matt 20:16Matt 22:14that many are called, but few are choſen. And again, That wide is the gate, and broad is the way that leadeth to deſtruction, and many there be that go in thereat; and that ſtrait is the gate, and narrow is the way that leadeth unto life, Mat. 7.13, 14.Matt 7:13Matt 7:14and few there be that find it. What can we ſay againſt ſuch plain, expreſs, and p. 133abſolute paſſages of Scripture delivered by the mouth of him that is Truth it ſelf, and can neither deceive nor be deceived? A very weighty and dreadful Truth it is, that calls upon us all to give all diligence that we may be found in that ſmall number, which we are never likely to be, unleſs we walk circumſpectly. If to walk circumſpectly be a Duty incumbent on all Chriſtians, who is there amongſt us all that may think himſelf exempted from it? Who can plead for himſelf that he hath a particular Diſpenſation to lead his Life in another manner, and to go to Heaven upon eaſier terms than others may?

But perhaps you will ſay, though we are all enjoined to walk circumſpectly, and though it be a Duty incumbent on all, yet 'tis not enjoined as abſolutely neceſſary to Salvation. We may hope God intends not to ſhut all out of Heaven that have not walked circumſpectly. This were very hard.

A. I anſwer briefly, If it be a Duty to walk circumſpectly, then 'tis a Sin not ſo to walk; and every Sin unrepented of, excludes a man out of Heaven. p. 134If any Man think this to be hard, he muſt know, that as hard as it is, God will never alter the terms on which Eternal Life is offered men, and frame more favourable and cheap terms to gratifie mens corrupt Affections.

Obj. 6. Many who never walked with ſo much circumſpection, die peaceably. When they are going out of the World, we hear of no complaints, no diſcovery of fears, no trouble of conſcience. A man would not wiſh to leave the World with more peace and quiet than many of theſe do.

A. To die without dread and horrour, or free from inward troubles and conflicts, is no certain and infallible Argument of a good Eſtate. Their Eſtate is never the better, or the more ſafe, becauſe they die quietly. Their Conſciences may be ſeared, and their Hearts may be ſo hardened as they may have no ſenſe of their Spiritual condition. We find by Experience, that this is the caſe of many a wicked man that hath led a very lewd and ungodly life. Ask many ſuch when they lye a dying, how 'tis with them, whether there be any thing p. 135that troubles them, or lyes heavy upon their Conſciences? And they will readily anſwer, There is nothing that troubles them, nothing that diſturbs their peace. Ask them, if they be willing to die, and whether they be not afraid of death? Their anſwer is, they are very willing to die; and as for death, they fear it not. Now call you this a dying peaceably and comfortably, when men of very bad or careleſs Lives go out of the World faſt aſleep in carnal ſecurity? When they die without any ſenſe of their Spiritual and Everlaſting Eſtate? O be not deceived! 'tis certainly a very ſad and fearful thing, when a careleſs or wicked Life, without any evidence of after-repentance, is ſhut up in a quiet and undiſturbed death. How much better grounds of comfortable hopes concerning the Everlaſting Eſtate of ſuch men were there, if they died under many fears and troubles from a ſound conviction and thorough ſence of the ſins of their Life! 'Tis very true, you will ſay, if they have been very wicked Men, great and notorious Sinners; But if the worſt that can be ſaid of them, is, that they have been careleſs and uncircumſpect in their Lives, the matter is not much.

p. 136A. Conſidering the corruption of our Nature, our ſtrong proneneſs to Evil, the many Temptations we meet with, and the malice and reſtleſneſs of Satan ever watching to take hold of all advantages againſt us to hurry us into Sin; 'tis impoſſible but that a man of a careleſs and uncircumſpect Life, ſhould have led a very ſinful Life, and have contracted and heaped up a great deal of guilt; and therefore if ſuch a one without diſcovery of any After-repentance and Humiliation, and without any trouble upon account of his Sins, go quietly out of the World, 'tis a ſad and uncomfortable thing; and though we may not raſhly and peremptorily paſs our Judgment concerning the Eternal Eſtate of particular Perſons, yet have we juſt cauſe to fear, and all things conſidered, we cannot but greatly fear how it may be with ſuch a one in the other World. Sure we are, without Repentance, whereof there was no evidence or appearance, he muſt everlaſtingly miſcarry.

So from the Duty of walking circumſpectly, I come to the Argument by which it is enforced, implied in the next words, Not as fools, but as wiſe. 'Tis p. 137every man's wiſdom to walk circumſpectly, but his folly to be careleſs, uncircumſpect and heedleſs in the courſe of his Life. Prov. 17.24.Prov 17:24Wiſdom is before him that hath underſtanding. That is, He that hath underſtanding, the man that is truely wiſe, his wiſdom is before him to look right on, to ponder the path of his feet, as Solomon ſpeaks, Prov. 4.25, 26.Prov 4:25Prov 4:26to ſpy out and conſider his way, to direct and govern his ſteps. And ſo is this Proverb expounded by that other to the ſame purpoſe, Prov. 14.8Prov 14:8The wiſdom of the prudent is to underſtand his way; that's the uſe which he makes of his wiſdom; he is, as to that matter, wiſe for himſelf, in Solomon's Language ſtill: Prov. 9.12Prov 9:12But the eyes of a fool are in the ends of the earth; he exerciſeth that little reaſon which he hath, about remoter things, about any thing elſe rather than what moſt nearly concerns him, the obſerving and making choice of his way. As if a Man ſhould fix his Eyes on the Hills at a great diſtance, where the Earth and the Heavens ſeem to meet, and in the mean time neglect to heed his way, to obſerve where he treads, and what dangers he runs upon; as the Philoſopher who fell into a Pit whilſt his Eyes were taken up with p. 138the Contemplation of the Celeſtial Bodies. Thus we ſee 'tis our wiſdom to walk circumſpectly; and 'tis ſo in ſeveral reſpects.

1. We hereby ſhun and avoid the greateſt Evils.

1. The diſpleaſure of God, whoſe wrath is ſo terrible, that it made the Prophet cry out, Hab. 1.6.Hab 1:6Who can ſtand before his indignation? and who can abide in the fierceneſs of his anger?

2. The ſting of an evil and guilty Conſcience, the Torment whereof is intolerable; Prov. 18.14.Prov 18:14A wounded ſpirit who can bear?

3. The loſs of a man's Soul, which nothing can compenſate or make up. What ſhall it profit a man if he gain the whole world, Mat. 16 26Matt 16:26and loſe his own ſoul? or what ſhall a man give in exchange for his ſoul? He that walketh circumſpectly, avoideth theſe three great and formidable Evils, greater than which none can be; the diſpleaſure of God, the ſting of a guilty Conſcience, and the loſs of his Soul.

2. On the contrary, by walking circumſpectly, we ſecure to our ſelves the p. 139greateſt, the moſt deſireable good things.

1. The favour of God; for while we are with God in a courſe of Obedience, 2 Chron. 15.2.2 Chr 15:2he is with us 'Tis only ſin that deprives us of God's favour. Now the favour of God is better than life. Pſal. 63.3.Ps 63:3What is there in all the World that is comparable to it?

2. It ſecures to us peace of Conſcience. Gal. 6.16.Gal 6:16As many as walk according to this rule, peace be upon them, and upon the Iſrael of God. And this alſo is a thing of invaluable worth. Prov. 14.13.Prov 14:13A good conſcience is a continual feaſt. The comfort of which is ſo great, as none can tell what it is, but he that hath had experience of it in himſelf. It paſſeth knowledge.Eph. 4.7.Eph 4:7

3. By walking Circumſpectly, we ſecure to our ſelves the Everlaſting wellbeing of our Souls, which even in Satans valuation of them are more worth than the whole World. Mat. 4.9. Pſa. 50.23.Matt 4:9Ps 50:23To him that ordereth his converſation aright, will I ſhew the ſalvation of God.

There being theſe ſingular advantages of walking circumſpectly, you need not be much troubled at the Cenſures of the World. They who are ſtrangers to the p. 140ways of God, and were never acquainted with the Comforts of them, may count them little better than Fools that run not with them to the ſame exceſs of Riot: But this is more than enough to ſatisfie and quiet you, that what they count fooliſhneſs, the Holy Ghoſt honours with the Elogy of Wiſdom.

So I have done with the great Duty of circumſpect walking, together with the reaſon by which it is enforced. I come now to ſpeak of the particular inſtance in which our circumſpection ſhould be exerciſed; Redeeming the time. To redeem, properly is by laying down a price to purchaſe again, or recover that which another hath gotten poſſeſſion of: So a Captive or a Slave is redeemed out of the hand of an Enemy: So a Man redeems his Goods which have been pawned or ſold to another. Now in this very ſence to redeem time that is gone is impoſſible: For time is of that nature, that it can never be recovered when once 'tis loſt. All the Gold and Silver, all the Pearls and Richeſt Treaſures in the World, were not a price ſufficient to purchaſe again, and recover one quarter of an hour when 'tis paſt: Wherefore by redeeming time, nothing p. 141elſe can be underſtood, but a wiſe and holy improvement of the preſent time (to ſpeak vulgarly, for if we ſpeak properly and acurately, no part of time is preſent; the preſent being only an inſtant which is indiviſible.) This wiſe improvement of our time with double care and diligence, may however in an improper ſence be ſaid to be a redeeming of miſ-ſpent time that is paſt; namely, as it makes amends for that loſs. As for Example, if a Man having play'd away, and vainly loſt an hour, ſhall by extraordinary induſtry ſo improve the next hour as to diſpatch the work of two hours therein, he may be ſaid to have redeemed the hour that was loſt. And ſeeing the Apoſtle in this place intends the redeeming of time for heavenly things, (at leaſt principally, if not ſolely) as the whole ſeries of his diſcourſe ſhews, and not the redeeming it for the things of the World; if time be ſometimes gained and improved for heavenly things with ſome inconvenience or prejudice to our ſelves in Temporals, then we redeem it in a ſence not very improper; for the inconvenience or prejudice that we ſuſtain in Temporal things, is as it were the price p. 142that we lay down to redeem it. But we need not be too Critical or Accurate in explaining a phraſe where the Apoſtles ſenſe and meaning is obvious and eaſie to be underſtood. Without all queſtion his intention in the expreſſion of redeeming time, is only this, that we ſhould ſo wiſely and carefully husband and imploy it for our Spiritual advantage, as we may make the moſt of it toward the furthering of our Salvation; and ſuffer as little of it as is poſſible to be ſo laid out as no benefit may thence accrue to our Souls. And in regard 'tis no eaſie matter thus to improve our time for Spiritual things, there being ſo many things of an inferior nature that will be continually putting in for a ſhare in our time, and rob us of it; therefore the Apoſtle makes the redeeming of time for Spiritual ends and purpoſes, one main thing in which our Circumſpection ſhould be exerciſed; See that ye walk circumſpectly, redeeming the time. Thus we have the Scope of the Apoſtle before us. They are not Temporal, but Spiritual and Heavenly things chiefly, of which the Apoſtle is here diſcourſing; for theſe better and more excellent things we are exhorted to redeem the p. 143time, that is, to make the beſt improvement of it which by our greateſt Care and Circumſpection we can, and this ſometimes even by undergoing ſome loſs and prejudice in other things. In diſcourſing of this Subject, keeping as near the phraſe in the Text as I can, I ſhall ſhew,

1. From what we muſt redeem the time.

2. For what we muſt redeem it.

3. How time is to be redeemed.

4. Why 'tis to be redeemed.

And then make Application of what ſhall have been delivered.

I begin with the firſt of theſe; from what muſt we redeem time?

I anſwer, we muſt redeem it from all thoſe things that would ſeize it, and rob us of it. I ſhall mention ſome of them.

1. We muſt redeem time from the World. The World, if we affect it immoderately, and purſue the things thereof eagerly, will ingroſs to it ſelf, and ſwallow up all our time, leaving us p. 144none for better things, and things of higher Concernment to us.

2. We muſt redeem time from the Fleſh. The Fleſh is alſo craving as well as the World; it would have all our time if it might, to be ſpent in what may gratifie Corrupt Nature; in ſleep, and eaſe, and paſtimes, and idleneſs; in pleaſing the Senſes, and pampering the Body, and giving ſatisfaction to Men's Luſts.

3. We muſt redeem the time from Satan, who will likewiſe cheat us of it, and find out ſuch imployment for it, as no part of it may be gained for our Souls, if he can hinder it. Under theſe three, the World, the Fleſh, and the Devil, may be comprehended all thoſe things which ſo take up and ſteal away our time, as that our greateſt and moſt important work hath the leaſt part of it, if any part at all.

And ſo much concerning the firſt particular, from what we muſt redeem the time.

2. For what muſt time be redeemed? I anſwer, we muſt redeem the time for all thoſe great ends and purpoſes for which our time here is allotted us.

p. 145As 1ſt. To attend upon the buſineſs of our lawful Callings, and to ſerve God and our Generation in the reſpective places and ſtations in which God hath ſet us. And here every man is to conſider what that work is which God hath aſſigned him; what his proper buſineſs and imployment is about which God hath ſet him; and he muſt be very circumſpect and careful that he do not ſuffer needleſs divertiſements, and impertinent things to take him off from that work. And he muſt know, that he doth ſerve God in that work, as well as in Prayer, or any other ſpiritual Duty whatſoever. Only, great care muſt be taken

1. That in thoſe his imployments he do what he doth in obedience to God, and with reſpect to his command who hath enjoined him to be diligent and induſtrious in his Calling; and that he eye God therein, and aim at pleaſing him, and at being accepted with him; Coloſſ. 3.23.Col 3:23doing every thing as unto the Lord, and not unto men, as the Apoſtle exhorts.

2. He muſt alſo be careful that he be not ſo intent upon the World, or any worldly thing, as to neglect his Soul, p. 146and the Duties that pertain to God's immediate Worſhip.

Neither may it here be thought needleſs, that men ſhould be called upon to redeem time for the duties of their particular Callings. For though many are too buſie that way devoting their whole time to the World; yet many others ſhamefully neglect their Callings, and ſuffer themſelves to be drawn off from their buſineſs by every divertiſement that comes in their way, and offers it ſelf. How well were it for many, if they could be perſuaded to redeem time from the Alchouſe, from the Tavern, from the Coffee-houſe, for the duties of their Calling; to redeem time from their lewd Acquaintance, and idle Companions; from their wicked Complices and Aſſociates in ſin! Through their neglect to redeem and improve their time better, their poor Families may be half ſtarved at home, while they waſte their time in exceſs and lewdneſs abroad. I am apt to hope the Magiſtrates will do what they can to prevent or redreſs theſe lamentable Diſorders, unto which there were never more temptations than in theſe our days there are.

p. 1472. Time muſt be redeemed for prayer, reading the Scriptures, meditation on heavenly things, ſelf-examination, communing with your heart, and taking an account of your life. Theſe are the things, and others of like nature, for which eſpecially we are to redeem time, and which the Apoſtle chiefly aims at in this place, as hath been ſaid.

3. Time muſt be redeemed for performance of the duties and offices of love to our Neighbours, whether they be ſuch as concern their Souls, or their Bodies.

1. With relation to their Souls, time muſt be redeemed for teaching, inſtructing, counſelling, adviſing, comforting, admoniſhing and reproving them, as there ſhall be cauſe for it, and as their conditions ſhall require it.

2. With relation to their Bodies, time muſt be redeemed for looking after them, providing for them, and miniſtring ſuch reliefs and ſuccours to them as they ſhall ſtand in need of. But above all, time muſt be redeemed for our own Souls, and for the things that refer to our ſpiritual and everlaſting welfare.

p. 1483. How is the time to be redeemed?

A. By uſing our utmoſt diligence to make the beſt improvement of it that we can. And for our help and furtherance therein, it will concern us

1. To be careful that we rightly divide and diſtribute our time; allotting ſuch a proportion of it for attending the duties of our particular Callings, ſo much for neceſſary refreſhings, ſo much for holy duties, and ſo for the reſt of thoſe things which neceſſarily require ſome part of our time.

2. To be ever watchful againſt all Incroachers upon our time, and the principal Thieves of our time, which will be every day attempting to ſteal away ſome part of it. What theſe Thieves of time are, every one beſt knows, who is beſt acquainted with his own Temptations, and the circumſtances of his Condition.

3. He ſhould daily call himſelf to an account, and enquire how he hath imployed his time, and what uſe he hath made of it. And where he finds he hath miſpent any part of it, he ſhould be humbled for it, and reſolve to make p. 149amends by greater care in husbanding his time for the future. And this he ſhould eſpecially be careful to do, where through his careleſneſs he hath miſimployed, or vainly ſquandred away that time which ſhould have been ſpent in the Service of God, and in the Duties that more immediatly refer to his Soul, and more directly tend to the promoting of the good thereof.

But you will ſay, If a man ſhould every day thus reckon with himſelf, and call himſelf to an account concerning the imploying of every part of his time, this would be a very irkſome and tedious courſe. Who would endure to be ſo ſtrict and ſevere to himſelf, as to be accountable to himſelf for every hour in the day? This were an intolerable burthen, a yoke too heavy to be born. To this I anſwer,

1. That whether we be willing to be accountable to our ſelves for our time daily, or no, we muſt be accountable to God for it, for every hour of it. And the beſt way to render our Account to God more eaſie, is to be daily calling our ſelves to an account. He that doth this, and doth it as he ought, makes p. 150even Reckonings between God and his own Soul every day.

2. We may not think to get to Heaven ſo eaſily, as to undergo nothing in our way thither that may be tedious and unacceptable to our corrupt Nature. They who may hope to go to Heaven, muſt deny themſelves, and croſs the ſinful Inclinations of their Nature; they muſt ever and anon be rigid and ſevere to themſelves; they muſt be willing to take pains, Luk. 13.14 … Pet. 1.…0. Pail. 3.13, 14.Luke 13:14and to ſtrive to enter in at the ſtrait gate. They muſt give all diligence to make their calling and election ſure. Forgetting the things that are behind, and reaching forth unto thoſe things which are before, they muſt preſs towards the mark for the prize of the high calling of God. If men dream of getting to Heaven without labour and difficulty, without offering ſome violence to their depraved and ſinful Natures, they are not likely to come thither. Undoubtedly 'tis not for nothing that our Saviour hath declared, Matth. 7.14.Matt 7:14That narrow is the way, and ſtrait is the gate that leadeth unto life. 'Tis a ſevere paſſage that we have; and deſerving to be ſeriouſly conſidered by all ſlothful Chriſtians, that would go to Heaven ſo as it might coſt them nothing; p. 151If the righteous ſcarcely be ſaved, 1 Pet. 4.18.1 Pet 4:18where ſhall the ungodly and ſinner appear? If the moſt righteous man after all the care and diligence which he hath uſed, and the pains which he hath taken to ſecure his Soul, be ſcarce ſaved at laſt; if all that he could do, be but juſt enough to bring him to Heaven, ſhall any man think to loiter away his time here, and waſt it as he pleaſeth, and yet make account to get to Heaven as well as thoſe who have been moſt careful and ſollicitous, moſt diligent and induſtrious in the uſe of all good means, to prevent the everlaſting miſcarrying of their Souls? Let no man ſo deceive himſelf; whatſoever a man ſoweth, that ſhall he reap: As men have been ſollicitous and diligent, or careleſs and ſlothful, about the concernments of their Souls here, ſo muſt they expect to fare hereafter. They that ſow to the fleſh, Gal. 6.7.8.Gal 6:7Gal 6:8ſhall of the fleſh reap corruption; And they that ſow to the ſpirit, ſhall of the ſpirit reap life everlaſting.

But you will ſay, My Condition is ſuch, that how careful ſoever I be about what concerns my Soul, I can redeem but a very little time for things of that nature. My particular Calling ſo continually p. 152takes me up, that I can hardly gain one quarter of an hour in a day from it to be ſpent upon any thing elſe. I anſwer,

1. This may ſometimes be through a man's own fault. Perhaps he takes more upon him, and incumbers himſelf with more buſineſs than he ought. No man ſhould ſo intangle himſelf with the Affairs of this World, as to ſhut out better things. Better let part of the World go, than indanger the loſs of your Soul. By ſo graſping the World, as to loſe your Soul, you would be a ſorry gainer in the end.

2. But ſuppoſing a man's Calling to be ſuch, as very little time can be redeemed from it for heavenly things; yet he muſt remember, Luke 10.42.Luke 10:42that one thing is needful; abſolutely and indiſpenſably neceſſary, and therefore he muſt find time for that one great thing, whatever elſe he omitted. Earthly things muſt ſo far give way to heavenly things, as that our Souls and eternal concernments be not neglected.

3. But yet however it muſt be conſidered, That God doth not require the ſame portion of time from all men. Perſons p. 153whoſe Condition is low and ſtrait, as to outward things; and ſome others alſo, whoſe time is neceſſarily and unavoidably taken up with the duties of their particular Calling, may ſatisfy themſelves in allowing much leſs time for ſpiritual things, than others who are leſs ſtraitned, and more at liberty. But as for ſuch as have more leiſure, they may not think that no more is expected of them, than of the other; Luke 12, 48.Luke 12:48For to whom much is given, of them much ſhall be required.

And if any have ſo much time to ſpare, as they know not how to imploy it, they muſt know that God will take it ill at their hands, unleſs they meaſure to him in ſome proportion according to what they have. If they who ſo abound in time, ſhould think to put off God with a ſmall pittance of it, this were,

1. A great ſlighting of God, and would be ſo interpreted by him. Mal. 1.14.Mal 1:14He is a great king, and will accordingly be treated by his Subjects.

2. It were a great undervaluing of his Grace, as if it were either ſo cheap a commodity, as that it might be obtained p. 154at any rate, and with leſs pains than any thing elſe that is of any value; or ſo vile and worthleſs a thing, as that time were ill beſtowed in labouring after it.

3. It were a great undervaluing of our own Souls; as if we thought ſo meanly of them, that we grudged any time that is beſtowed on them.

4. As for thoſe, who in reſpect of their Callings, and the imployments in which the Providence of God hath ingaged them, are much ſtraitned in time, and cannot help it; I ſhall recommend theſe three things to them.

1. The leſs time they can redeem from their Callings for holy Duties, the more heavenly-minded let them labour to be while they follow their Imployments; ſetting God much before their eyes in the duties of their Calling; endeavouring to keep a good Conſcience, and to carry themſelves juſtly and uprightly in all their dealings; and upon all occaſions throughout the day ſending up many ſhort, but fervent, Prayers, and holy Ejaculations unto God. So doing, they may reſt aſſured, that they ſerve God acceptably in the Duties of p. 155their Calling, and ſhall accordingly be both accepted and rewarded. An inſtance hereof we may ſee, Coloſſ. 3.24. Eph. 6.8.

2. The leſs time they have for holy Duties, the more careful muſt they be, that the little time they have be not loſt in a ſlight, careleſs, formal and heartleſs performance of holy Duties. Having but little time for ſuch things, let them be ſure they make the moſt of it by a truly ſpiritual improvement of it.

3. The leſs time they can redeem from their Callings in the week time, the more careful let them be to ſpend the Lord's Day in a due manner, and ſo as may beſt conduce to their ſpiritual advantage. To be able to gain very little time from their Callings throughout the week, and alſo to ſpend the Lord's Day either in idleneſs or paſtimes, or in the meer outward formalities of Worſhip, void of all ſpiritual life and power, were the ready way to ſtarve your Souls. Such as do this, if they had any true grace, muſt needs be ſenſible of the continual decays and declinings thereof, unleſs they be thoſe that never reflect upon themſelves, and take any account of the ſtate of their Souls.

p. 156And ſo much touching the third particular, how time is to be redeemed.

4. Why is time to be redeemed? There are many reaſons for it, but I ſhall here mention only ſome of them, reſerving the reſt to be after mentioned in the Application. We muſt redeem the time,

1. Becauſe 'tis a Talent for which we muſt give an account. Time is lent us, and put into our hands not to be waſted and trifled away as we pleaſe, but to be managed and imployed, to be laid out and expended according to the pleaſure of him who hath intruſted us with it. Wherefore our Account will be ſad, if when we ſhall be called to give it in, it ſhall appear that we have neglected the Work, for the diſpatching whereof time was allotted us, and ſpent our time in that which was no part of our buſineſs.

2. We muſt redeem the time, becauſe our chief and moſt neceſſary work is limited to a certain time, the time of this our temporal life here. Our moſt neceſſary and important work here, is to make our peace with God, p. 157and get a title through Chriſt to a better life when this ſhall be at an end. Now this work muſt be done here, or never; the other World is no place for it. Now is the accepted time, 2 Cor. 6.2.2 Cor 6:2now is the day of ſalvation. Mercy is here offered, and we are called on, and importuned to accept of it; but after this life, the door of mercy will be for ever ſhut.

3. The continuance and duration of the time allotted us for this great work, is in ſundry reſpects very uncertain.

1. The life of man is uncertain. No man knows how near he may be to his long home. This may be the laſt day, this the laſt hour that he hath to live, for ought that he can tell. Who can give him any ſecurity for the lengthening out of his life one hour more? Pſal. 31.15. Pſal. 104.29.Ps 31:15Ps 104:29Our times are in God's hand. When he pleaſeth he takes away our breath, and we return to the duſt. And he hath not thought fit to reveal or declare when, or how he will do it; he hath given us no aſſurance that he will not put an end to our days before we go out of this place.

2. If life be continued, 'tis uncertain whether or no the means of grace ſhall be continued. Though God lengthen p. 158out mens lives, yet he often withdraws the means of grace from them; and he hath threatned to do it, where means are not improved, and where men walk unſuitably to them. Thus he threatned the Jews for their ſins, Matth. 21.43.Matt 21:43to take away his kingdom from them, and to give it to a notion bringing forth the fruits thereof. And to the ſame effect Chriſt threatned the Church of Epheſus, Rev. 2.5.Rev 2:5ſaying, Remember from whence thou art fallen, and repent, and do the firſt works, or elſe I will come unto thee quickly, and will remove thy candleſtick out of his place.

3. Though life and outward means of grace ſhould be continued, yet God may in wrath ſuſpend or withdraw the co-operation of his Spirit. Though the Jews enjoyed the miniſtry of the Prophet Iſaiah, and he muſt prophecy to them, yet God tells him before-hand, that the iſſue of all his Labours among them would be no other than the hardning of them in their ſins. Iſa. 6.9, 10.Isa 6:9Isa 6:10Go, ſaith he, tell this people, hear ye indeed, but underſtand not; ſee ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and ſhut their eyes, leſt they ſee with their eyes, and hear with their ears, and underſtand with their heart, p. 159and convert, and be healed. The meaning is, Though God gave his Servant a command to propheſy to them, yet for their former ſins and provocations he would ſo give them up to the wickedneſs of their own hearts, that they would be never the better, but the worſe, for having had a Prophet among them. A fearful thing, when thoſe means that ſhould open mens eyes, ſhall ſhut them; and when thoſe means that ſhould ſoften mens hearts, ſhall harden them. Let us take heed that this be not the caſe of any of us. If what ſhould convince, humble and reform us, take no other effect upon us, but that we are ſo much the worſe, the more remote from repentance, the more obſtinately and reſolutely bent after our ſinful courſes, the more incorrigible and irreclaimable, our Charge would be heavy when the day of reckoning comes. How dreadful and intolerable would the Sentence of Condemnation to be pronounced againſt us be, when the means we have enjoyed ſhall riſe up in judgment againſt us, and our mercies ſhall condemn us!

4. As the moſt neceſſary and important work that we have to diſpatch, is p. 160limited to a certain time, and the duration of that time is in divers reſpects very uncertain; ſo not to have improved that time, but to have left our greateſt buſineſs undone, till it be too late, and till the only ſeaſon in which it was to be done, be now over, and irrecoverably gone, is a moſt deplorable and diſmal thing. How affectionately did our Saviour weep over Jeruſalem in this reſpect; Luke 19.41, 42.Luke 19:41Luke 19:42ſaying, If thou hadſt known, even thou in this thy day, the things that belong to thy peace! but now they are hid from thine eyes. When mercy was offered her, and ſhe was earneſtly importuned to accept of it, ſhe did not know the day of her viſitation, as it follows, v. 44. She ſlighted mercy, and refuſed the gracious tenders thereof.

But wherein doth the miſery of ſuch a condition lie?

I anſwer, in theſe three things.

1. Having finally refuſed mercy, having obſtinately perſiſted in the refuſal of it to the end, they ſhall never have the like offers any more. The day of grace with them is run out once for all, and ſhall never, never be recalled; no more opportunities of making their p. 161peace with God to eternity. The united Prayers of all the Saints in the Church Militant and Triumphant, if they ſhould all join together in ſuch a Suit, could not obtain the offer of mercy for the ſpace of one hour for any finally impenitent Sinner. He hath ſinned away his mercies, and 'tis utterly impoſſible that he ſhould recover what he hath wilfully deprived himſelf of: Lament his loſs he may, and rue it he ſhall to eternity, but retrieve it he never ſhall.

2. Another thing in which the miſery of this condition lies, is, that the puniſhment of ſuch perſons ſhall be dreadfully heightened upon the account of the mercy that hath been offered them, which they have ſo wretchedly ſlighted and rejected. The Goſpel it ſelf fully and clearly repreſents to us what a direful aggravation of their puniſhment this will be. We have three ſevere and moſt remarkable Scriptures to this purpoſe. This is the condemnation, that is, Joh. 3.19.John 3:19the moſt ſore and dreadful condemnation, that light is come into the world, and men loved darkneſs rather than light, becauſe their deeds were evil. Mat. 11.21, 22, 23, 24.Matt 11:21Matt 11:22Matt 11:23Matt 11:24Wo unto thee Corazin, wo unto thee Bethſaida; It p. 162ſhall be more tolerable for Tyre and Sidon in the day of judgment, than for you. And thou Capernaum that art lifted up to heaven (namely in the means of grace which ſhe enjoyed, but improved not) Thou Capernaum which art lifted up to heaven, ſhalt be brought down to hell; it ſhall be more tolerable for the land of Sodom in the day judgment, than for thee. How ſhall we eſcape, Heb. 2.3.Heb 2:3if we neglect ſo great ſalvation?

3. The laſt aggravation of their miſery, is this, That the thoughts of mercy once offered and rejected, and of their having wilfully made themſelves eternally miſerable, when they were in a capacity of being eternally happy, if they had not ſtood in their own light, and been wanting to themſelves; I ſay, the thoughts hereof will be in their Conſciences a never-dying Worm to torment them with unſpeakable anguiſh to eternity. So diſmal and deplorable a thing it is not to have improved the time and opportunities afforded us for making our peace with God.

And ſo much concerning the Reaſons why we muſt redeem the time.

p. 163I now proceed to the Application, which was the laſt thing to be ſpoken to. And here,

ƲSE 1.

1. If Time be upon ſo many accounts to be redeemed, to be redeemed (eſpecially) for heavenly things, and to be improved for the good of our Souls; what may they think of themſelves, who make little other uſe of their time, than to diſhonour God, debauch their Acquaintance and Companions in ſin, and to bring ſwift ruin and deſtruction upon their own Souls? who redeem time indeed, but 'tis for the ſatiſfaction of their Luſts, for gratifying their Corruptions, for glutting themſelves with ſinful Pleaſures, and ſenſual Delights, for heaping up ſin upon ſin, for filling up the meaſure of their Provocations, and making themſelves ripe for judgment. That ſpend their time in exceſs and intemperance, in riot and drunkenneſs, in chambering and wantonneſs; in ſetting their mouths againſt Heaven, in belching out horrid Oaths and Blaſphemies, in ſcoffing at Religion, and deriding Piety; that make it p. 164their buſineſs to ſow the Principles of Atheiſm, and to ſcatter the Seeds of Irreligion and Profaneneſs in all Places and Companies where they come; to ſeduce, poiſon and corrupt all they meet with, and to make them twofold more the children of hell than themſelves. O how many ſuch wicked Inſtruments, ſuch Agitators for Hell, and Factors for the Devil, have our times produced! How doth City and Countrey abound with them! and what ſwarms of them are there to be found in all Quarters of the Land!

Though ſuch as theſe come ſeldom to the Houſe of God, yet in regard they ſometimes drop in amongſt others; and in regard that no Congregation (if numerous at leaſt) can be preſumed to be without many lewd and vicious Perſons, though perhaps there may not be many that have arrived at the ſame height and exceſs of wickedneſs with thoſe before-mentioned:

I ſhall propoſe theſe three Queſtions to all thoſe who ſpend their precious time in lewd and ungodly Practiſes, of what kind ſoever; or rather, I ſhall deſire they would propoſe them to themſelves.

p. 1651. Let them ask themſelves, put the queſtion to their own Hearts and Conſciences, Whether they think, or can think, that God made them, and gave them excellent and immortal Souls to theſe ends? If they think he did, then it ſeems they are of opinion, that God gave them a being, to the end they might renounce their homage, and diſclaim their ſubjection to him, and ſerve the Devil: And that he ſtill preſerves them, upholds them in their being, to no other purpoſe, than that they may ſtill go on in the ſame ways of open rebellion againſt himſelf, and defiance againſt Heaven. Certainly it were an high diſparagement, and an horrid derogation to the wiſdom and holineſs of God, for any man to imagine that God ſhould make men, give them a being, continue being to them, and lengthen out their lives, that they might thus run out their time, and ſpend their days in a courſe of conſtant oppoſition and defiance againſt him that made them. Well then, you muſt be enforced to acknowledge, if you conſider the matter, that God gave you being, and allots you time here for other purpoſes than thoſe to which you apply it.

p. 1662. Ask your ſelves alſo whether you think there is no account to be given unto God of your time? If you allow your Servant time for diſpatching the work which you have injoined him, and you find the work undone when you come to view it, you call him to account for the time you gave him, and will know how he hath imployed it; whether he hath ſpent it in dileneſs, or what is worſe; and do you think that God will not have an account from you of your time? Will he be leſs ſevere and exact in reckoning with you for your time, than you are in reckoning with your Servant for it?

3. Ask your ſelf one queſtion more, to wit, Whether you think that ſtill going on at this rate as you do, you ſhall be able with comfort to give up your account hereafter to God of the uſe you have made of your time? A true and juſt account muſt be given in whether you will or no; and how then will your account run, and what will the ſtyle of it be? So much of your time ſpent in Drinking, and Carouſing, and Swearing; ſo much in Chambering and Wantonneſs, and in whatever is not to be named; ſo much in Profane and Atheiſtical p. 167Drolleries, and in making a mock of Sin, yea, of Piety, Religion, and Sobriety; ſo much in traducing and reproaching others, in impairing their Reputation, and wounding their good Name; ſo much in railing, fomenting and ſpreading evil Reports; ſo much in ſpeaking againſt your Brother, and ſlandering your own Mothers Son; ſo much in labouring to Infect, Poyſon, and ſeduce your Friends and Acquaintance, and to ingage them in the ſame vitious and ungodly practices with your ſelf: What think you of ſuch a Bill as this? Do you not even tremble at the thought of giving in to God ſuch an account of your time? If Jezebel was ſeverely threatned becauſe ſpace being given her to repent, ſhe repented not; What ſhall be their doom, who having ſpace given them to repent, do not only neglect to repent, but conſume, and laviſhly miſ-ſpend the whole time allotted them for that Duty, in all manner of wicked and abominable practices? And ſo much of that firſt Uſe.

ƲSE 2.

If time be upon ſo many accounts to p. 168be redeemed, and if it muſt be redeemed (eſpecially) for heavenly things, then what may they think of themſelves who trifle away their time vainly and fruitleſly? Who, inſtead of redeeming the time, ſtudy and contrive how they may be rid of it upon any terms. Time is a burthen to them, they know not what to do with it. They are at ſome pains in deviſing and inventing Arts to paſs it away. As if time ſtayed too long with them, and did not run out faſt enough of it ſelf. Now as for you that have ſo much time to ſpare, that are ſo much troubled with it, and know not how to beſtow it, or diſpoſe of it; let me put theſe queſtions to you alſo.

1. Have you done your great work? Have you made your peace with God? Have you gotten the pardon of your Sins? 'Tis very much to be feared, that ſuch as are thus troubled to know how to paſs away their time, and ſpend it ſo vainly, have done little towards that great and weighty buſineſs.

2. Do you know the greatneſs and difficulty of this work? Do you know how much time it may require? Tho' p. 169you ſhould begin to ſet about it immediately, and uſe your utmoſt diligence about it, yet ſeeing you have ſo long delayed it, and put it off; ſeeing you have undervalued and ſlighted the offers of Mercy, God may juſtly make you wait long before you be upon good grounds fatisfied touching your peace with him.

3. Do you know how ſhort the remainder of your time may be? Do you know how ſoon death may ſurprize you, and how few ſteps there may be between you and the Grave? You cannot tell but that this may be the laſt day that you have to live, and that to morrow your Soul may be in another World, and ſo beyond all poſſibility of making your peace with God.

4. Do you conſider how different your Thoughts and valuation of Time may be when you come to die, from what they now are? Then you may ſo value it, as you may be willing to give the whole World, if you had it, to purchaſe one day, to purchaſe a few hours, to obtain, if it be poſſible, the forgiveneſs of your ſins before you go hence and be ſeen no more, before your Soul bid p. 170an everlaſting farewel to all things under the Sun, and enter upon Eternity.

5. Do you conſider the high and everlaſting conſequence of your imploying your time while you are here? Do you conſider that your endleſs and unſpeakable happineſs or miſery depends on the improving or not improving of this Moment of your abode here? For a Moment 'tis, and no other in compariſon of Eternity. Aſſuredly if theſe things were throughly pondered, you would not count time ſo cheap and inconſiderable a thing, that you ſhould contrive and caſt about how to ſend it going as faſt as you can.

ƲSE 3.

If we muſt redeem the time, and if we muſt redeem it eſpecially for heavenly things, then how much are they to be blamed, who devote all their time to the World, the World they wholly mind, the World they purſue, the World ſo fills their hands and their heads thas there is no room left for heavenly things. But how is it, that Men who know they have Immorral Souls, ſhould p. 171act ſo irrationally, and ſteer their courſe ſo directly contrary to their higheſt Intereſt? A Man would think it were eaſie to convince men of their Folly herein, and to reaſon them out of it. For,

1. Is men's Temporal welfare to be preferred before their Eternal well-being? Is the World more to them than their Souls? What compariſon is there between them? Mark 8.36Mark 8:36What ſhall it profit a man if he gain the whole world, and loſe his own ſoul? or what ſhall a man give in exchange for his ſoul?

2. What are the things of the World in purſuit whereof you are ſo much taken up? Are they any better than ſo much thick Clay, Hab. 2.6.Hab 2:6if compared with heavenly things? Are they not vile, worthleſs, contemptible things in compariſon of the pardon of your ſins, the favour of God, Grace, Holineſs, an Intereſt in Chriſt, and through him a Title to Eternal Happineſs in the other World? Are not theſe things, Luke 16.11.Luke 16:11and theſe only the true Riches?

3. Are not the beſt, the ſureſt, 1 Tim. 6.17. Prov. 23.51 Tim 6:17Prov 23:5the moſt ſtable of all earthly things uncertain? Do they not ſuddenly make them p. 172wings, and flee away as an Eagle towards heaven?

4. Though there were the richeſt confluence of them, and though a man did even wallow in them, would they ever be able to make his Life comfortable, truely comfortable, without the favour of God, and peace of Conſcience? Hath not Solomon, who knew how to eſtimate them, Eccl. 1.2. Ver. 14.Eccl 1:2pronounced them all Vanity, vanity of vanities, yea vanity and vexation of ſpirit? Inſtead of making men truly happy, do they not wound and pierce them through with many ſorrows, 1 Tim. 6.10.1 Tim 6:10who greedily covet after them, and ſet their hearts upon them?

5. Can they ſtand you in any ſtead in an evil day? Solomon again tells you, Riches profit not in the day of wrath.Prov. 11.4Prov 11:4

6. However it be, though theſe things ſhould ſtill continue with you, yet you cannot always continue with them to enjoy them; though they ſhould not leave you, yet you muſt ſhortly leave them, be rent away from them all, Job 1.20.Job 1:20and go naked out of the world.

And ſo much may ſuffice to have been ſpoken to theſe three ſorts of people p. 173that ſo ill beſtow their time, which ought to have been redeemed for better purpoſes; ſuch as ſpend their time wickedly, ſuch as ſpend it vainly, and ſuch as ſuffer the World to ſwallow it up, and devour it.

ƲSE 4.

Now in the laſt place, let us all labour to be humbled for the loſs of our time, and be careful to husband it better for the future.

1. Let us labour to be humbled for the loſs of our time. And O how much time have we all loſt, even thoſe of us who ſeem to have been moſt careful to improve it!

1. How much time hath been ſpent idlely! How much hath run out fruitleſly while we yielded to, and gratified our lazy and ſlothful Nature!

2. How much in impertinent and unprofitable Viſits, that ſignified nothing, that were not in the leaſt improved to the benefit of our own or other mens Souls, or to any other real advantage of our ſelves or them!

p. 1743. How much in dreſſing and adorning the Body, in decking and beautifying that corruptible part which muſt ſhortly be Meat for Worms!

4. How much hath been ſpent in vain thoughts, idle phanſies, fruitleſs projectings, diſtruſtful cares! How much of our time by day and by night have theſe impertinencies eaten up and devoured!

5. How much of our time hath paſſed away in unprofitable talk, in empty and frothy diſcourſes, and too often in unſavoury and corrupt communication!

6. How much hath been ſpent in Gaming and Paſtimes, in needleſs Recreations and Divertiſements!

7. How much in pampering the Body, and gratifying the Fleſh with ſenſual Pleaſures!

8. How much of that part of our time which we think to have been beſt imployed, I ſay, how much of that hath been laid out on things of leſs concernment to us, while our higheſt concernments have been ſhamefully neglected! How careful have many of us been about our worldly buſineſs, that no time or opportunities for temporal advantages might be loſt, while the one p. 175thing needful hath been leaſt minded! O how few hours in a Week, or perhaps in a Month have we redeemed for ſecret Prayer, Self-examination, and communing with our own hearts, for ſtating matters aright between God and our own Souls! How few hours have we redeemed for ſeeking God, and making Interceſſion for a ſinful Nation! How few for turning away the wrath of God that hangs over our heads, and for averting of thoſe heavy Judgments which our horrid provocations deſerve, and daily threaten us with! I ſay, we have all very much cauſe to be humbled, that while we have ſuffered poor and inconſiderable things to ſteal away, and to inhance ſo much of our time, theſe great and important matters have had ſo ſmall a ſhare of it.

2. Let us all be ſtirred up to improve our time better for the future, redeeming as much of it as we can for the purpoſes before-mentioned relating to the good of our own and other mens Souls, and to the preſent ſad condition of the Kingdom. And the more effectually to provoke us hereunto; let us,

p. 1761. Lay before us that which hath been laſt ſpoken of; let us conſider how much time we have already miſ-ſpent, ſome in one kind, and ſome in another. I ſcarce know what ſtronger motive can be made uſe of to prevail with us to redeem the time than this. Having miſſpent and loſt ſo much time already, doth it not highly concern us to make better uſe of what remains? Eſpecially if we likewiſe conſider, that as we have miſ-ſpent much time already, ſo we know not how little remains to be better imployed.

2. Conſider, that when you have been as good an husband of your time as 'tis poſſible, yet it cannot be but that much of it muſt have been loſt, notwithſtanding all the care that hath been taken to prevent the loſs of it. Much of our time runs out in ſleep, much in eating and drinking, and other ways of neceſſary refreſhing; much in thoſe unavoidable divertiſements which every day we meet with. How much of our time do theſe things take up! Certainly the far greater part of every four and twenty hours is thus imployed, unleſs we be more provident than moſt men are, yea unleſs we be extraordinary p. 177husbands of time, and rare patterns of the well-managing and improving thereof.

3. Hereunto add the motive in the Text; Let us redeem the time, becauſe the days are evil. And evil they are both in reſpect of the evil of Sin, and the many Temptations thereunto; and in reſpect of the evil of Affliction and Puniſhment which our Sins either have already brought upon us, or threaten us with.

1. The days are evil in reſpect of Sin, and the many Temptations thereunto. Never did, as I think, Sin more abound, than in theſe our days; never was it more ſhameleſs and impudent; never was there, I think, a greater deluge of wickedneſs in City and Country, conſidering what means there are to prevent it: And never were there ſo many temptations to Sin, what by Seducers that compaſs Sea and Land to make Proſelytes, Proſelytes to Rome, and Proſelytes to I know not how many pernicious Sects, in great part created and fomented by Factors for Rome, and ſet a work and imployed by them; and what by other Inſtruments which the Devil hath in all places to debauch p. 178men, and make them Atheiſts in Opinion, or in Life and Converſation; either practical or ſpeculative Atheiſts, or both. Was there ever ſuch an Atheiſtical Age as ours is, when ſo many eſpouſe and avow Atheiſm, when they bluſh not openly to profeſs it, when they plead for it, when they diſpute for it, when they do all they can to ſpread and propagate it; and when ſo many more live like perfect Atheiſts, frame their lives no otherwiſe than they would or could do, if they verily believed that there is neither God nor Devil, neither Heaven nor Hell? O the ſad condition of our Age! that a Nation that hath had the light of the Goſpel ſo long, and ſo clearly ſhining amongſt them; that hath been, as it were, lifted up to Heaven in the means of Grace, and that hath been honoured and dignified with ſo many ſignal Deliverances, by which God hath from Heaven born witneſs, and given teſtimony to the Truth which we profeſs, ſhould, after all this, ſo wretchedly apoſtatize and decline both in Opinion and Practice, in Doctrine and Manners! In reſpect of Sin and Temptations our days are evil with a witneſs; ſo evil, that 'tis not eaſie to p. 179conceive how they can be much worſe, or what further degrees of wickedneſs men can arrive at.

2. The days are evil in reſpect of the evil of Affliction and Puniſhments which our Sins have brought upon us, and further threaten us with.

1. They are evil days in reſpect of the Afflictions and Puniſhments which our Sins have brought upon us. What Effuſion of Blood at home and abroad, by Sea and by Land! What vaſt expence of Treaſure! What weakning and impairing of mens Eſtates! What Mortality in our memory by a moſt grievous and terrible Peſtilence raging in the Metropolis, and in divers other parts of the Kingdom! What dreadful Fires in the Head City, and in many other places, beyond all that any of our Hiſtories make any report to have been in this Land! Heretofore, as far as I have heard or read of, ſo many, and ſuch terrible Fires within the like ſpace of time to have been in this Kingdom, no Memorials of former Times, (for ought I know) give us any account of.

2. As the days are evil, in reſpect of the ſore Afflictions and heavy Judgments p. 180which our Sins have already brought upon us, ſo are they evil alſo in reſpect of the Judgments which they further threaten us with. The Apoſtle long ſince foretold, 2 Tim. 3.1.2 Tim 3:1that in the laſt days perilous times ſhould come. Such are our times. There was never a time ſince the Reformation, when our juſt fears and dangers were greater than of late they have been. Neither the Spaniſh Invaſion of Eighty Eight, nor the Gunpowder Plot, (though horrid Attempts both of them) exceeded the Bloody and Fatal deſigns of the Enemies of Church and State in our days.

O then, how much doth it concern us to redeem the time, becauſe the days are evil! To redeem it, for giving all diligence to make our calling and election ſure, and for ſetling matters right between God and our own Souls; to redeem time for getting ſtrength to keep our ſelves untainted with the Corruptions of the Times, and ſtrength againſt the Aſſaults of the many dangerous and powerful Temptations which we meet with; to redeem time for ſeeking God, and for offering up to him our moſt fervent and unceſſant Supplications for confounding the wicked Devices, for defeating the p. 181Bloody Counſels and Barbarous Deſigns, and for breaking in pieces the Diabolical Combinations and Traiterous Conſpiracies of unreaſonable men, that are skilful to deſtroy!

To redeem time, for ſeeking God in behalf of the Reformed Churches abroad, groaning under the ſad Miſeries and Calamities of War and Perſecution; to redeem time, to humble our ſelves for our manifold Sins and Provocations here at home, and for averting thoſe heavy Judgments, which we may fear are hanging over our heads, and haſtening to come upon us, and may ſpeedily overtake us, and ſurprize us, if by our timely Humiliation and ſincere Repentance we prevent it not.

Theſe are ſufficient Reaſons to diſpoſe of our time in ſuch order, as Religion, the Concernments of our own Souls, and the Publick Welfare may have a good proportion of it applied that way. And the worſe the times are we live in, the more careful ſhould we be to redeem it.