Good Counsel for Evil Times, Sermon
The Sermon.
EPHES. 5. 15, 16.
See then that ye walk circumſpectly, not as fools, but as wiſe, Redeeming the time, becauſe the dayes are evill.
THe Apoſtle Paul, a moſt eminent pattern to all Chriſtians,2 Cor. 11. 28. eſpecially Miniſters, as he profeſſes, that the care of all the Churches lay upon him: ſo he peculiarly makes it good to the Church at Epheſus, to whom this Epiſtle was directed. For beſides that pains he took among them, and hazard that he run for them, of which we read, Act. 19. foreſeeing the dangers that were toward them, he gives them a fair and faithfull warning by the Elders, Act. 20. 17. &c. and not content with that, when he was now priſoner at Rome, he writes unto them this excellent Epiſtle not drawn from him by ſpeciall neceſſities and emergencies of error, as moſt of his other Epiſtles particularly to the Corinthians and Galatians, but flowing from thoſe naturall affections that he had to the Name of Chriſt, and the good of the Epheſians: containing a moſt full and uſefull ſummary of the Goſpel, which is digeſted into two main parts.
Firſt, a bleſſed diſcovery of the Doctrine of free grace and ſalvation by Jeſus Chriſt, handled principally in the firſt Chapter, additionally in the 2d. and 3d.
Secondly, an earneſt and preſſing exhortation, to walk as becomes that grace which is revealed in Chriſt Jeſus, with particular directions thereunto, which is the ſcope and ſubſtance of the latter part of the Epiſtle. And herein hath he left an imitable pattern to all thoſe who would approve themſelves able Miniſters of the New Teſtament, who muſt be equally carefull to preach ſalvation by Chriſt, and ſanctification through him.
To preach grace without duty tends to Libertiniſme, to preſſe duty without diſcovering the myſtery of the Goſpel, which is juſtification and ſalvation, the righteouſneſſe of another, ſcil. Jeſus Chriſt our ſuretie in the Covenant of grace, leads to formality, and the righteouſneſſe of the Scribes and Phariſees which is ſhort of the kingdom of heaven. We muſt declare the whole counſell of God, which is to live in Chriſt by faith, and to Chriſt by obedience; and it is wiſdom to unite them in the ſame diſcourſe as much as may be, in regard that men are ſo ſubject to disjoyne them. And we may learn from this bleſſed Apoſtle, as our matter, ſo our method, which is to lay the foundation of all holy obedience in the doctrines of faith and juſtification,Matth. 12. 33. which tend to make the tree good by tranſplanting it from the degenerate into the true Vine, and that muſt be done before the fruit can be indeed good: the moulding of men by the force of outward rules and precepts, into a kinde of Goſpel converſation, is not acceptable or laſting, unleſſe the heart be inwardly changed, and renewed by ſpirituall ingrafture, to which Evangelicall diſpenſations are moſt ſerviceable, alwayes ſuppoſed the neceſſity of convictions of ſin and miſery. The doctrines of free grace without ſuperſtructures of holineſſe, are but a foundation without a building, which is ridiculous: the accumulations of duty and ſervice without the foundation of faith and regeneration,1 Cor. 3. 10, 11 are a building without a foundation, which is but ruinous. The Lord make us wiſe builders to lay the right foundation, and build proportionably thereupon. Non proſunt ſingula juncta juvant.
Thus much I thought fit to premiſe, that I might not break in upon my Text, which fals to be in the latter part of the Epiſtle among the exhortations and directions unto holineſſe. In which, becauſe the brevity of an Epiſtle would not ſuffer an exact enumeration of particulars, the Apoſtle layes down ſome generall and comprehenſive rules, and gives many precepts in few words, as in the text, Walk circumſpectly, and redeem the time, are not ſingle, but comprehenſive inſtructions; which the Apoſtle urges from a double argument.
The firſt precept concerning circumſpect or exact walking, is enforced from the conſideration of the condition of the perſons, as we find by retyring to ver. 8. Ye were ſometimes darkneſſe, but now are ye light in the Lord▪ walk as children of the light. Time was when you were not onelyonly in the da…k, but abſtractly darkneſſe; and then your ſtumblings and uneven goings, though they were not to be warranted, yet they were not to be woundred at; but now you are in the light, and the light is in you: therefore make uſe of your eyes, and walk circumſpectly.
The ſecond concerning redemption of time, is perſwaded by conſideration of the conditions of the times, the dayes are evill: opportunities of doing or receiving good are rare, and tranſvolant, therefore watch them, and improve them. The explication of the words ſhall be interlined in handling the Propoſitions, to which I now proceed.
And the firſt I ſhall mention is rather a ſuppoſition then a propoſition, which yet will take up moſt of the time: and it's this.
There are ſome dayes fitly termed evill dayes. Prop. 1.There need be no doubt made of this expreſſion, or the ſufficient ground of it, when it is uſed by the Apoſtle Paul, the great Maſter of Language, or rather by the holy Ghoſt, the wiſdom of God ſpeaking by him.
The method I propound to my ſelf in improving this poſition, is this.
1. To ſhew in what reſpect times are or are called evill.
2. To make an inquiſition whether theſe preſent times are not ſo.
3. To adventure upon ſome eſſayes and overtures at leaſt, of bettering theſe evill times.
To the firſt, and that by way of remotion.
1. Times are not naturally evill, nothing create, or concreate as time is ſaid to be, is ſo; God looked upon time for diſtinguiſhing and meaſuring whereof he appointed the Sun and Moon, Gen. 1. 14. and ſaw it good.
2. It is not morally evill: nothing is capable of morall or ſinfull evill, but the rationall creature indued with underſtanding, and will, and ſubjected to ſome morall rule. God hath made thoſe creatures obnoxious to this greateſt evill, whom he made capable of the greateſt good, as men and Angels.
3. It is not Aſtrologically evil, as ſome men who would be wiſe beyond ſobriety vainly pretend; influences of heavenly bodies upon the earth, and the fruits of it muſt be granted, but that is rather good and ill weather (to which if our Almanack men would keep themſelves, they would have enough to do) then good or evill times; but that ſuch and ſuch poſitions and conjunctions in Planets, ſhould infer what the diſpoſitions, actions, events of rationall and free men ſhould be, is eaſily ſaid and hardly proved by Scripture or reaſon, I mean in words at length, and not in figures. What a quick and croſſe revolution of the heavens was there when Jacob and Eſau were born, that men ſo neer in birth ſhould be ſo diſtant and different in manners and events? What ſecret or unknown box is there, wherein thoſe ſtrong impreſſions at nativity are conſerved, notwithſtanding the mutations in heaven and earth, the bodies and minds of men? The holy Ghoſt indeed mentions ſignes in the Sun, and Moon, and Stars, Luk. 21. 25. but thoſe are extraordinary, and ſuch, as theſe pretenders have little to do with. And indeed that trade had failed long ſince, had it not been upheld by two rotten props, ſuperſtitious credulity on the one hand, and fallacious ambiguity on the other. But I diſmiſſe them with this character, that they may juſtly be accounted fools among wiſe men, as they are accounted wiſe men among fools.
To ſpeak poſitively. Times are evill, though not naturally or inherently; yet adherently and concomitantly Times are thoſe veſſels which contain all actions and accidents, and are denominated according to what they are filled with; ſometimes pleaſant, and ſometimes ſuch wherein there is no pleaſure. They are good times in which good befals, evill in which evil: & this appears by Scripture expreſſions, where the day of evill and an evill day are uſed indifferently;I… 17. 17. 18. and good dayes is all one with dayes to ſee or enjoy good: as appears by comparing Pſal. 34. 12. with 1 Pet. 3. 10. For the more full underſtanding of this expreſſion, it is beſt to conſult with Scripture, and ſee how it is there uſed, and I ſhall mention three places to that purpoſe.Gen. 47 9. Firſt, that of Jacob, who in the account that he gives of himſelf to Pharaoh ſaith, Few and evill have the dayes of the yeers of my life been: that is, troubleſome, full of labour and ſorrow; for the word rendred evill, though it ſignifie both evill of ſin and puniſhment, yet muſt be taken rather for penally evill. And who ſo reflects upon Jacobs pilgrimage, and conſiders his baniſhment from his fathers houſe for fear of Eſau, before whoſe envy he could not ſtand, his hard entertainment with his Uncle Laban, the vexations of his wives, the ſtupration of his daughter, the ſlaughter of the Sichemites by Simeon and Levi, the defiling his concubine by Reuben, the ſelling of Joſeph, the parting with the ſtaffe of his age Benjamin: I ſay, he that conſiders theſe things, may well bear with that expreſſion of Jacob, Evill dayes. And in this ſenſe is it uſed alſo, Eccl. 12. 1. where old age being a bundle of infirmities, which are reckoned up in the beginning of that Chapter, is called, The evill day.
Secondly, it is uſed, Epheſ. 6. 13. where we finde mention made of an evill day, which is the day of tentation, the time wherein Satan taking advantage (it may be) of ſome outward evils, applyes himſelf with all his ſtrength and ſubtilty to diſturbe and deſtroy a poore ſoul; and this is a worſe day then the day of affliction: for afflictions many times drive from ſin, but tentations have a tendency to it, and the neerer ſin the greateſt evill, the worſe may any thing be juſtly deemed.
Thirdly, there is another expreſſion concerning times, 2 Tim. 3. 1. where the Apoſtle ſpeaking of the laſt dayes, ſaith, there ſhall be foreign, perillous, difficult, or dangerous times; and declares wherein the perill of them ſhould conſiſt, ſe: in many corruptions there enumerated, which muſt neceſſarily bring many ſnares and puniſhments along with them. So that out of theſe places layd together, we may more then gueſſe at the Apoſtles meaning in this mention of evill dayes, which ſeems to be this: the dayes are evil, that is, made up of a complication of ſins, ſnares, and miſeries, which the word foreign imports, which ſignifies not onelyonly ungodly, but unquiet, and troubleſome; which by the way intimates the reſtleſneſſe that attends wickednes ſo c…oſe, that one word holds them, and one world muſt.
Of that which hath been ſaid, I ſhall make no other application then to take notice of the difference betwixt the Theologicall and Aſtrologicall diſtinction and judgement of times. Diviners ſay, that unhappie conjunctions in the Stars produce ill times, croſſe accidents and occurrents: but Divines, Quanto …ctius, that not conjunctions, but corruptions in men are the cauſes of evill times: and he that can take heed of ſins, need not fear ſtars. Etſi fractus illabatur orbis.
But I proceed to the ſecond thing propounded in the proſecution of this point▪ and that is a diſquiſition whether the times we live in may not juſtly be called evill times. And this is a work not unneceſſary, becauſe there are many duties that depend upon a right underſtanding of times; men know not how to order their prayers, praiſes, ſervices, to the beſt advantage, unleſſe they have ſome inſpection to the times. It is not expected that every man ſhould have a politicall knowledge of the times, but a prudentiall and practicall knowledge is very expedient: the former frequently produces but a ſerving of the time; but the latter a ſaving and improving time.1 Chron 12. 32. It was the commendation of the men of Iſſachar, that they were underſtanding in the times, and knew what Iſrael ought to do.
If therefore inquirie be made, whether theſe times are evil, or not, the verdict may be returned without going from the barre, the caſe is ſo evident that they are evill, whether evill be taken with reſpect to ſin or puniſhment. But the queſtion is of that moment, that a generall anſwer is not ſufficient; let it therefore be conſidered wherein the evill of theſe times eſpecially conſiſts.
And becauſe the determination of this queſtion is lyable to much exception, in regard of the different thoughts of men, who make the evil of the times to ſtand in things that croſſe their own opinions and intereſts: I ſhall take a ſafe and impartiall courſe, and ſteer by the infallible compaſſe of Scripture, and have a more eſpeciall eye upon the 24. Chap. of Mat: wherein our Saviour makes a deſcription of evill and dangerous times that were to fore-run the deſtruction of Jeruſalem, and the diſſolution of the world.
1. Times abounding with errors and corruptions in doctrine may juſtly be called evill times; goodneſſe and truth are neerly allyed, ſo alſo are evill and error, which renders this poſition true, that erroneous times are evil times. And I chuſe to begin with the mention of this kind of evil, becauſe it is the foundation of divers other, many diſtractions and corruptions ariſing hence. And this (how ſlightly ſoever ſome may think of it) is the moſt remarkable evil our Saviour takes notice of in that Chapter mentioned,Matth 24. where we finde it three times taken notice of, viz: v. 5. Many ſhall come in my Name, ſaying, I am Chriſt: and ſhall deceive many. v. 11. And many falſe Prophets ſhall riſe, and ſhall deceive many. v. 24. There ſhall ariſe falſe Chriſt, and falſe prophets, and ſhall ſhew great ſignes and wonders: inſomuch that if it were poſſible they ſhall deceive the very elect. And if this be an evil, which no good man doubts, theſe times muſt needs be evil, in which we have not onelyonly many ordinarie miſtakes, and differences of leſſer conſequence ariſing from diverſity of light, incident to the beſt Churches, but there are alſo Cavendae tempeſtates, 1 Tim. 1, 19.& flenda naufragia: many dangerous departings from the faith, and ſhipwracks concerning it; we meet not onelyonly with ſtrong gales that ſcatter our ſhips, and make them ſteer different courſes, though they meet in the Haven at laſt, but black and violent ſtormes which bring ſome to wreck and ruine, and this muſt needs be ill weather. For beſides the Antichriſtian and ſuperſtitions dregs which we have derived from the Apoſtaſie of the Weſtern Church (from whence we are riſen, but as Lazarus with our grave-clothes about us) from which we are not yet throughly drained, the bold and dangerous errors and hereſies which long ſince infeſted the Eaſtern Churches concerning the Trinity, the natures of Chriſt are raked up out of the aſhes again, and offer to outface the daylight of the Goſpel: Vain Philoſophy perks up again, and affronts Divinity concerning the immortality of the Soul, as an handmaid that is heir to her Miſtreſſe. Not to mention the Socinian, Arminian tenets, things not long ſince zealouſly thruſt out at the foredoore, but now ſlipping in again at the back-doore, and would be looked upon as quite other things, becauſe brought in by other perſons. And as if it were a ſmall thing for us to be the common ſewre of other Countreys, in which the confluence of ſtrange opinions ſhould meet, unleſſe we adde ſomething of our own. I beleeve we have added ſome which other places and ages ſcarce ever dream'd of, though it be a dream, that all Churches are diſſolved, Ordinances loſt, and not to be expected or recovered till new Apoſtolical miſſions and commiſſions drop down from heaven among us. Which opens a doore for any man to be any thing, till at laſt he come to be nothing. So that in this reſpect our times are undeniably evil.
2. Enormities and corruptions in manners render times very evil; this is alſo mentioned by our Saviour, Matth. 24. 12. where it is ſaid, that iniquity ſhall abound, and the love of many wax cold. Sin is certainly the greateſt evil, it hath no epithite bad enough to be joyned with it, but one of its own make, which is ſinfull: ſin foreign, it is the foundation of all miſeries and calamities which are but the ſpawn of it, and hell it ſelf the fruit. Where ſin therefore with its retinue (which alwayes follows it, ſometimes at the heels, ſometimes at diſtance) abounds, the dayes muſt needs be evil. And if ſo the dayes wherein our lot is fallen muſt ſubmit to the cenſure of evil dayes, was there ever any time that iniquity more abounded then now adayes? was there ever more prodigious ſwearing, more profane Sabbath-breaking, more abominable uncleanneſſe, more frequent murthers, and thefts, beſide that filthineſſe of ſpirit, pride, malice, covetouſneſſe daily diſcovering it ſelf, as much as ever, and that is more then ever, becauſe we have had more means to reclaim us; the vanity of apparell deſerves to be taken notice of among the reſt, the naked ſhoulders of women portend a ſcourge. We are fallen into the dregs of times, & the dregs of wars are fallen among us. And all theſe evils are aggravated by this among other circumſtances, that as wicked Ahaz (whom the holy Ghoſt points out as a man remarkably evil, and ſaies, this is that King Ahaz) in the time of our diſtreſſe we ſin yet more againſt the Lord, our old wounds are yet unhealed, deep ſcars remain upon us, new dangers threaten us, and yet how few are there who anſwer the Lords expectation, who hearkens after the fruit of all this, but hears not us reflecting upon our waies, and the iſſues of them, ſaying, what have I done? Many Orders and Ordinances there are tending to Reformation, which meet with ſo much corruption, and ſo inveterate malice, that they produce little effect, but the irritation and drawing forth the rage and miſchief that is bound up in the hearts of men. And theſe kinde of evils are very hardly reſtrained, and therefore like to go on till the meaſure of iniquitie be full, and that can produce nothing but deſolation. In ſome caſes we want Laws, and Courts of tryall, as matters of uncleanneſſe, and the ſhelter thereof. Clandeſtine Marriages, which are alſo divers other wayes pernicious: and, by the way, it were worth the taking notice of by thoſe in Authority, that no things in the roome of old and abuſed things, is not Reformation, nor any friend to it, but makes the people, not altogether unjuſtly, cry out for their rags again rather then go naked. And further, which is fundi noſtri calamitas, where we have Laws, we want Magiſtrates, or at leaſt Magiſtrates want wiſdom, will, courage, fidelitie, or ſomething neceſſary to put them in execution. We have many who in reſpect of calling are Gods,Pſal. 82. but in their carriage are Idols; they have eyes and ſee not, eares have they, and hear not; neither ſpeak they right things, but rather hate him that reproveth in the gate, and abhor him that ſpeaketh uprightly▪ which is an evil time, as you may find, Amos 5. 10. 13. Never had any poore Kingdom greater occaſion to complain in the language of the Church, Micah 7. 1, 2. Wo is me, for I am as when they have gathered the ſummer fruits, there is no cluſter to eat: the good man is periſhed out of the earth: The beſt of them is as a brier. v. 4. and this is our perplexity. And laſtly, that which makes the times evil in this reſpect, is, that in ſome places where there are Laws and Magiſtrates, the ſpirit that works in the children of diſobedience is broken ſo looſe among us, that open contempts and aff…onts are offered to them, of which you have had too late a teſtimony in this famous City, which I am loath to keep in memory by mentioning of it. And theſe things render the times exceeding evill.
3. Dayes may be called evil, in reſpect of wrath and puniſhment meaſured out in them, as in explaining the point appeared. And our Saviour alſo takes in this, Matth. 24. 7. And ye ſhall hear of wars, and rumors of wars, Nation ſhall riſe againſt Nation: there ſhall be famines, and peſtilences, &c. Or as Luke expreſſes it: Mens hearts failing them for fear, and for looking after thoſe things that are coming on the earth: theſe are ill times, theſe are our times. True, it is ſomething better with us, then when our high wayes were unoccupied, our Cities beſieged, our houſes layd waſte, and when God ſuffered evill and unreaſonable men to ride over our heads; but yet beſides the deep impreſſions of former blows which will be long wearing out, even in times of tranquillity, beſides the extraordinary burthens which preſent exigents bind upon our ſhoulders, intrenching upon our plenty and liberty, we lye under fears and rumors of wars, and of ſuch as are like to be worſe then the former, if it may be; for now are mens ſpirits more exaſperated, and their rage and diſcontents boyled up to a greater height then formerly; and alſo it is Gods wonted method to proceed from leſſer puniſhments to greater, from whips to ſcorpions;Levit. 26. and if men will not be amended, to puniſh them ſeven times more for their fins. We have reaſon to ſuſpect that our preſervations not being ſeconded with Reformation, may prove but reſervations to greater evils. So that in reſpect of evils felt and feared, our times may be called evil,Micah 2. 3. as the Lord ſpeaks by Micah, Behold, againſt this family do I deviſe an evil, from which ye ſhall not remove your necks, neither ſhall ye go haughtily: for this time is evill.
4. I may adde one thing more which (as I may ſo ſpeak) renders theſe times compleatly evil, and that is the diſtractions and diviſions of them. Diſſention is a mixture of ſin and puniſhment, and in every reſpect renders times evill: This alſo (that I may be true to my intention) we finde mentioned by our Saviour, Matth. 24. 10. Many ſhall be offended, and ſhall betray one another, and hate one another. Times full of offences and ſcandals are wofull times, according to that ſpeech of Chriſt, Matth. 18. 7. Wo unto the world becauſe of offences: theſe are daies wherein many offences are given, but more taken; many caſt ſtumbling blocks before others, few take care to remove them, but rather aggravate them. We have alreadie had one great diviſion betwixt the friends and enemies of Reformation, betwixt men that loved their own liberty, and thoſe loved the publick liberty; and we thought the times bad enough in regard of that difference, and the fruits of it, warre, and the miſeries attending on it. But that fire though it was hot, yet it was naturall, it tended to ſeparate things heterogeneous, and congregate things and perſons of the ſame nature and intereſt. But the diviſions under which we now labour, are a more unnaturall fire, that ſeparates things of the ſame kind, a fire from hell, that hath much heat, but little light with it, to direct what to do.Pſal. 55. 14. Men that faſted, prayed, that have took ſweet counſell together, and walked to the Houſe of God in company, that have lived, loved together, and been willing to dye together, are become ſtrangers, nay enemies to each other. And this addes much to the heap of our ſins and puniſhments; for envying and ſtrife are not onelyonly evils, but fruitfull evils;Iam. 3. 16. where ever they take place, they bring in confuſion, and every evill work. If love be the fulfilling the Law, and all obedience be compriſed in it, certainly the want of it is the ſumme of all diſobedience: if Charity be the bond, uncharitableneſſe muſt needs be the bane of perfectneſſe. And as it is a puniſhment in it ſelf, ſo it opens a gap to further, it expoſes both parties to the deriſions and deſignes of a common Enemie▪ it makes the Philiſtines rejoyce, and the daughters of the uncircumcis'd triumph in expectation that they ſhall have a cheap way made to the ſatisfying their luſts upon us, by getting in at our own breaches. Let us therefore bewail the burning which the Lord hath kindled among us, and take heed of p…uring into theſe flames the oyl of falſe report, credulity, ſuſpition, miſ-interpretation; but tears rather, for the quenching of them.
Thus have I diſpatch'd the former part of my work which is far the eaſier,The way to better evill times. and demonſtrated the evil of theſe dayes: the latter and more difficult yet remains, which is to hold forth ſome expedients or remedies for theſe great evils: and let me endeavour to ſhew you what is moſt likely to better theſe evill dayes. And before I ſpeak poſitively, let me in a word declare what is not like to do it, or any thing toward it.
1.Negatively. Murmuring, complaining, evil ſpeaking, eſpecially of thoſe that are in Authority, is not like to mend the times: Ill words corrupt good manners, and ill manners hinder good times.… Pet. 3. 10. The Scripture is clear in this caſe. He that will love life, and ſee good dayes, let him refrain his tongue from evill, and his lips that they ſpeak no guile. And this is ſeconded by the Apoſtle James, Chap. 3. who ſeems to refer to dayes like ours, and begins, My brethren, be not many maſters, &c. and proceeds to ſhew the licentiouſneſſe and exorbitancy of language to be the cauſe of manifold miſchiefs; he cals it a fire, a world of iniquity: that ſets on fire the courſe of nature, and is ſet on fire of hell. Theſe times are a ſufficient comment on this text, eſpecially if pens be taken in as well as tongues, which are the worſe of the two, becauſe more permanent, Litera ſcripta manebit. And if it were to any purpoſe, I could vehemently inveigh not ſo much againſt the authors of our daily merry miſchiefs, to whom that of Solomon is appliable: As a mad-man who caſteth firebrands, arrows, and death, ſo is the man that deceiveth his neighbour, and ſaith, Am I not in ſport? as againſt thoſe whoſe duty it is, and care it ſhould be, to ſuppreſſe them; if they regard the honour of God, and the Kingdom, whoſe ſhame, beſides their own, theſe raging waves continually fome out, Hae nugae ſeria ducunt. But to return to my intendment. What gained the Iſraelites by murmuring in the wilderneſſe upon every jealouſie and diſcontent? ſurely nothing but diſpleaſure from God, and the loſſe of a good Land, which we are haſtening to. And more particularly the evill ſpeakings, ſwellings, tumults againſt the Parliament and their proceedings, is the moſt unlikely thing in the world to better the times: for howſoever it muſt not be denyed there are with them, even with them alſo iniquities by us to be bewailed, by them amended; yet to traduce, calumniate, and aſperſe them with evill language, now grown as common as brown paper and packthreed in every ſhop, is in a great meaſure unjuſt; and where it is not unjuſt, it is unwiſe. It is unjuſt, for howſoever they have not improved all opportunities (which who is there that ſlips not) of eſtabliſhing truth and peace among us, howſoever there are many things wanting which ſhould, and it may be might have been done; yet many good works have they done, and for which of theſe ſhall we ſtone them? I know it will be anſwered, For a good work we ſtone thee not, &c. But conſider their diſtractions, their toſſings to and fro, the manifold deſignes upon them to divide and deſtroy them, beſide the perſonall infirmities and allowances of every man, it may allay the ſpirits of them who ever had any good opinion of them, or affection toward them;1 Sam. 24. 1, (as for others, I ſay nothing but what ſaith the Proverbe of the ancients, Wickedneſſe proceedeth from the wicked). It is the fault and folly of men to think that Magiſtrates, becauſe they are called Gods, ſhould be without infirmity, though themſelves lye in iniquity. They are indeed called gods, but muſt dye like men, and they do live and walk like men too. The beſt of them that we read of, Nehemiah himſelf deſires to come off with a pardon, Lord remember me for good, Neh. 13. 22.and ſpare me according to the multitude of thy mercies. Let us deal with our titular gods, as our onelyonly true God deals with us, who rejects not any good for the evil, and infirmities that cleave thereunto;Ier. 2. 2. but picks out integritie out of the midſt of our infirmity, and remembers the kindneſſe of our youth when we grow worſe,Mal. 3 17. or at leaſt weaker by age, who ſpares us as a father ſpares the ſon that ſerves him.
2. And where this evil ſpeaking is not untrue, yet it is very unpolitick (if it be fit to uſe ſuch a word here) and unwiſe; there may be ground for evil reports, yet there can be no good fruit of them, eſpecially as things now ſtand. He is a very great ſtranger to this Nation, and the good of it, who knows not how much it is concerned in the power and reputation of Parliaments, what an high way were made to our ruine in their diſhonour and deſtruction▪ to make them vile, is but to pave a way to our own villanage, it were juſt ſuch a peice of policy, as for a company of men who live upon the Sea coaſt, and pull down thoſe banks which are their defence from the waves of the Sea,Pſal 65. 7. and tumult of the people. It beaſts were not beaſts, they would never bark or root up the tree that ſhelters them; let not men be beaſts and do ſo: It is the temper of people to love things paſt, to hate things preſent, and earneſtly to expect changes, accordingly we are very unſatisfied with our preſent condition. But ſuppoſe a man ſtand upon a ragged rock where his feet are pained, will he not conſider where he is like to light before he leaps down? Let us be ſo wiſe and know, that upon our demoliſhing this preſent ſtructure, howſoever ruinous enough, we can expect little better then what the Lord threatens to a people, of whom he declares he would have no pitie. Zach. 11. 6. the place may be peruſed, and conſidered at leiſure. But oh that while I plead for Magiſtracie, Magiſtrates would plead for themſelves, not by words and writings, but reall amendments, for nothing elſe will do it; and leave off faction, partiality, private intereſts, and thoſe things that tend to nothing but miſchief and miſerie, that would much better the times.
2. New commotions and warres are no way like to better the times, this alſo is evident, Pſal. 34. he that would live many dayes to ſee good, let him ſeek peace and inſue it; if ever it need inſuing it is now when it is flying ſo faſt from us. We have ſeen and felt what a big-bellyed evill War is, how fruitfull in the twins of ſin and miſery. What through the diſſolution of Courts, and diſſoluteneſſe of camps, it makes iniquitie overflow like a common deluge. We ſee how dearly that little good that is gotten by warre coſt us; we cannot have Religion ſettled but there muſt firſt be no Religion, or twenty religions as they are called: We cannot have Law, but by breaking Laws; nor Liberty, but we muſt firſt be (as it were) ſlaves. Who ſo thinks by new ſtirres to prevent errors and oppreſſions, exceedingly miſtakes; for error is kept up by confuſion, as mud by ſtirring the water which would ſettle to the bottom after a little quiet. Who gains any thing by war, but he that hath nothing to loſe. Beleeve it before you feel it, the little finger of the next war is like to be heavyer then the loins of this (though broken) Peace. Thoſe that now ſo ſtudiouſly foment new broils, ſuppoſe they ſhould prevail, yet doubtleſſe our fate abides them, which is mutuall animoſi ies and diviſions: for if they have not as many ends to bring together as other men. I am much miſtaken; but taking in the certain hazard with the uncertain event, the people had better learn to pray without book to be prepared for the Sacrament before they receive it, to ſubmit to Church Diſcipline, and Taxes alſo for a time, then further new commotions, which will be bitterneſſe in the end, beſide the ruggedneſſe of the way.
3. The opening of a back doore for the receiving in again of old Offices, Orders and Ceremonies in the Church is not ſo hopefull a way to better times as many imagine: It is indeed a queſtion whether the abolition of them might not have been more graduall, that the hearts of people might have been prepared to the Lord; but the diſpenſations of providence, and the Authority of Reformers having ſo ordered things, that they are abrogated; to reſume them ſtands neither with prudence nor piety: as for the matter of piety, ſure there was little in them, neither is there ſo much in any externall thing as may be ſuppoſed before it's tryed. Their nature muſt be very much abſtracted from their practiſe,Matth. 15 13. or they muſt neceſſarily go in the number of plants which our heavenly Father never planted. Neither in prudence is it hopefull, for if not more, yet more conſiderable perſons to the true welfare of the Kingdom will be diſengaged by the retaining thoſe forms and formalities, then by rejecting them: and my reaſon is this; Thoſe that aſſert them do it ordinarily more out of faction then conſcience, for I perceive many ready to fight for a Common Prayer book, who never made any conſcience of hearing it, but would leave the Prieſt and Clerk almoſt deſolate, and faction or humor, though very buſie and earneſt for a time, yet is eaſilier ſatisfied then conſcience; and the fruit of readmitting ſuch things would be in probability this, a fire would break out of thoſe brambles to conſume the Cedars of Lebanon.
4. As not the opening a back doore to old Superſtitions, ſo neither the ſetting wide a paire of broad gates to a new Toleration would contribute hereunto; if it ſhould produce ſome preſent peace, yet that peace would be both miſerable and ſhort; it would be miſerable, becauſe of the loſſe of Truth, which is the foundation and beauty of peace in all Chriſtian Kingdomes; at the beſt it would but render our Kingdome, as the French ſpeaks of a beautifull harlot, a Paradice for the eye, but a Purgatory for the ſoule. And were it ſweet, yet it could be but ſhort, for where Religion is ſo much taken to heart as it is in this Kingdom, and not ſo much ſwallowed up in worldly intereſts as in ſome other, it would be very hard to conſerve peace in the middſt of ſo many differences. I ſpeak not, as if there might not, or ought not to be a mutuall forbearance among Chriſtians who hold the head, and walk as becomes the Goſpel, and diſturb not the publick peace and welfare of the Church, ſeconded with an endeavour of reſtoring one another to unity, in a ſpirit of meekneſſe; for that men ſhould in all points agree, is rather to be wiſhed then hoped, it is reſerved for the happineſſe of heaven, and not allowed for the lot of this pilgrimage; and if differences were wiſely diſtinguiſhed, we ſhould have more peace, and never the leſſe Truth among us. But that way ſhould be given to a licencious, lawleſſe, boundleſſe, Vorſtian, libertas Prophetandi, as its called, that every one whoſe brain is big of ſome new conceit, or the tranſmigration of an old error, ſhould have the Midwifery of a Toleration to produce and propagate it, how ſoone would it turn both Church and Kingdome into a Babel of confuſion. The fruits of this practiſe have been found in Poland, and Tranſilvania. And whereas it is uſually objected, that ſome place neerer hand flouriſhes, notwithſtanding this: I anſwer, or rather aske in what they flouriſh, is it in the life and power of Religion, or in other things onelyonly? And let it alſo be conſidered, whether this indifferency & connivence there, hath not given advantage to a ſecret and ſubtill enemy, to undermine the very foundations of their liberty; the iſſues whereof may too ſoon appear. Where all Religions, or all things called religion are exerciſed, the product is commonly no religion, or a prevalency of the worſt. Therfore never let us think to eſtabliſh our ſelves with thoſe things, for which other Churches have been threatned, and probably waſted, as of Thyatira and Pergamus, Rev. 2. 14. 20.
5. To theſe I may adde a fifth conſideration, and its this. No violent or ſudden change of Civill Government according to the Idea's and chimeraes in the minds of more witty then wiſe men is likely to better theſe times. If things could be acted as eaſily as imagined, and compaſſed as ſoon as contrived, it were another matter. But revolutions of times and States are the fancies of men, but the works of God. It is ſaid indeed of ſome, that they ſhall think to change times and Laws, Dan. 7. 27. but it's the power and priviledge of the moſt high to change times and ſeaſons, to remove Kings, and ſet up Kings, Dan. 2. 21. The weight of Kingdoms is too great to be turned by the weak engine of humane invention; God uſes to ſuit providences and ſpirits of men to great works when he intends them; and it's he that makes agreements of people, and not a few of the many. And thoſe dreams of parity in Civill affairs is unequall and impoſſible. Philoſophers ſay of naturall bodies, Non datur temperamentum ad pondus: becauſe that body could conſiſt no where were there not a predominant element to determine it. It's as true of civill and politick bodies. Thoſe that now are for equality while they are inferiour, would be for ſuperiority when things were equall; if the Vine and the Olive were taken away, the Bramble would rule over the trees: for ſome body will. Thus we ſee what will not do the buſineſſe ſo much deſired: let us briefly conſider what will. And to this purpoſe know in one word, Reformation would do the work: and that,
1. In Religion, the ſettling the affairs of which would have a very great influence into an alteration of times for the better. For not onelyonly men that have the power, but even all that have the form of it will be ill at eaſe till it be eſtabliſhed. And more eſpecially it being acknowledged that the God of heaven hath the ſoveraignty of times and ſeaſons in his hand; this muſt neceſſarily be granted, that to procure better times, muſt be to comply with that which the Lord looks upon as his main intereſt (if I may call it ſo) which is the ordering the affairs of his Church, and that in Doctrine and Worſhip. Truth is a glorious beam of the Sun of righteouſneſſe, I mean Goſpel truth, the Word of truth, the Goſpel of ſalvation, which God is very choice of,Eph. 1. 13. how ſlightly ſoever men may eſteeme it, and toſſe it at their pleaſure; the foundation of that ſtately ſtructure was layd in the blood of his Son, and hath been raiſed by the blood of his Saints: and who ſo would have the eye and heart of God to be toward them, muſt have theirs to his truth. To the bettering therefore of theſe dayes, how uſefull and acceptable would it be, how pleaſing to God, and profitable to men, if the more groſſe injuries and affronts offered to the truth of God were more diſcountenanced, and puniſhed; eſpecially if pertinacy and contumacy be added thereunto. And ſo to make a graduall progreſſe to a more full vindication of it by a mixture of power and means of information. There are ſome damnable hereſies, that bring ſwift deſtruction to perſons and places, and there muſt not be delay in them, there are opinions and practiſes againſt the light of nature, and evident light of Scripture, that have been broached in theſe licentious times, which can hardly pretend to conſcience, which ſhould be carefully repreſſed. Let not men be afraid of endangering peace by aſſerting truth. If it were ſo,Prov. 23 23. yet it were no juſt plea, becauſe we are bid to buy the truth, but not to ſell it, no not for peace; though that be a pearl, it's not the pearl of price: but it will not be ſo, beſide the meraphiſicall relation of verum and bonum, Zech 8. 16. 19. Iſa. 39. 8.you will find a frequent connexion of them in Scripture, Truth and peace.
So for Worſhip, much hath been done by Authority that way, for the draining of it from the muddy mixtures of humane ceremony and invention. OnelyOnly the coldneſſe of inferior offi…ers truſted with execution of Laws, together with the corruption of men addicted to the eaſineſſe of externals in Religion, have rendred them in a great meaſure unprofitable; ſo tha… men are left ſtill halting betwixt God and Baal, ſaying … after a new faſhion, and holding the people in hand that there is yet hope of a re-eſtabliſhment of former cuſtomes whereby an intolerable envy and miſchievous prejudice is raiſed againſt them who practiſe Reformation. And that God may be pleaſed in worſhip, you muſt look not onelyonly to avoid ſuperſtition, but formality alſo, the uſuall bane of Religion in places where it is much profeſſed. Remember that God is a Spirit, bare words and externals hold no communion with him, he will be worſhipped ſutably, that is, in ſpirit and in truth. I doubt the quarrell mentioned, Iſa. 29. 13. is executed upon us, and upon the ſame ground; we have in our ordinary and extraordinary duties too frequently honoured God with our lips, when our hearts have been far from him; and therefore is the wiſedome of the wiſe men periſhed, and the underſtanding of the prudent hidden.
And as a fence to both theſe, how neceſſary alſo were it that Government were ſettled, according as the moſt conſiderable part of Godly men have adviſed. Let it not be looked upon as too rigorous, it is not found ſo in other places where it is exerciſed, remember whoſe language it is, Let us break their bands in ſunder: but leſt this Scripture ſhould be miſapplyed, let men take heed of putting of their own rules under the notion of divine precepts, and in ſome circumſtantials rather be content with the undoubted title of Chriſtian prudence, then the queſtionable tenure of divine right. It may be ſaid we want matter for this new building; it's too true, but better an hedge with ſome unſound ſtakes in it, then none at all. But to prevent this great miſchief, how neceſſarie were it that more then ordinary care ſhould be taken for removing ſcandalous and inſufficient Miniſters, and enemies of Reformation: for as things now ſtand in many places, ſome Preſbyteries would be looked upon as knots of good fellows, and others as conſpiracies of diſaffected perſons. It was once a ground of commendation layd by the Jews on the behalf of the Centurion, He loved our Nation, and built us a Synagogue: but how much more commendable would it be in any that give us reaſon to ſay, He loved our Countrey, and ſent us a faithfull Miniſter? Let us walk by this principle, which is certainly that the ſaving of Kingdoms, as well as ſouls, depend upon a good Miniſtery. And let me adde one thing more,2 Chron 11. 17. that is, a tender regard to ſuch as are indeed Saints of God, who are very dear to him: If they be really ſo, they will not put us to much expence of charity or patience,Matth. 25 45. let them have what is fit and neceſſary. The Lord will take it very kindly at our hands, and he is able to requite us, for the King of Saints is alſo King of Nations. Let no man think that …lacking Reformation, and gratifying the back-friends of it i… retarding it, can be a ſafe way to ſettle us. That one inſtance of the Jews returning from Captivity, may be a ſufficient caveat for men to give up a begun Reformation, notwithſtanding all oppoſition. They took their interruptions for ſufficient excuſes for not going on with the Temple work, but it would not be ſo taken; for all their outward advantages, to which they addicted themſelves, were blaſted by that neglect as will clearly appear to him that reads Hagg. 1. 6, 7.
2. Reformation in matters of juſtice is exceeding neceſſarie to better theſe evill dayes. Scripture, reaſon, experience tell us ſo, Amos 5. 15. Eſtabliſh judgement in the gate, it may be the Lord will be gracious to the remnant of Joſeph. We have the ſame God to deal with who ſaid it, and changes not. Hear ye the Word of the Lo…d ye houſe of David, execute judgement in the morning, and deliver him that is ſpoyled out of the hand of the oppreſſor, Ier. 11. 12.loſt my fury go out like fire, and none can quench it, becauſe of the evill of your doings. It is highly pleaſing to the Lord, to ſee men follow that which is altogether juſt. Deut. 16. 19, 20. And as in Religion it is ſo, ſo in reaſon it muſt be ſo; Juſtice which is a giving to each their due, hath a naturall and neceſſarie tendency unto eſtabliſhment, it ſettles the ſpirits of men. It is therefore called by the holy Ghoſt, The judgement of truth and peace, becauſe of its influence thereunto: Zach. 8. 16. Nothing hath done more miſchief to preſent Authority, then the unequall diſtribution of rewards and puniſhments, and the wretched partialities which factions, favours and relations have put men upon. Whereas if we could follow juſtice, or that which is altogether juſt, we might live and inherit the Land which the Lord hath given us. But yet let men take heed of ſeeking juſtice by violence, leſt we give occaſion to the old ſad complaint, Proh quanta injuſtitia in quaerenda juſtitia.
3. To this muſt be added perſonall reformation; let men frame and fancy what new moulds and devices they will for bettering the times, till men and manners be better it will not be; times are alwayes alike in themſelves, they have no evil but by concomitancy, and reflexion caſt upon them from the evill of men. Therefore let not us wander in untrodden paths and wayes not caſt up; but ask for the old way, and the ancient paths that we may find reſt; and what are they but the preſcriptions of the Lord? 2 Chron. 7. 14. If my people ſhall humble themſelves, and pray, and turn from their evill wayes; I will hear in heaven, forgive their ſin, and heal their land. Walk by this rule; Ʋnholy men make unhappy times. Let none ſay to the prejudice of the Kingdom and his own ſoul, What can my leaving my profaneneſſe, covetouſneſſe, uncleanneſſe do good to the Nation? Yes, it may. God doth not powre out his indignation upon a people till the meaſure of iniquity be full: it is not indeed for one man, or a few, to empty the veſſell of ſin in this Nation, but yet they may keep it from being full. But howſoever, if thou canſt not ſave a Kingdom, yet it is a good way toward the ſaving of a ſoul to repent and reform, if withall the heart be ſprinkled with the blood of Chriſt,Heb. 5. 9. the price and author of ſalvation to them that obey him. Never doubt of the fruit of amendment,Prov. 11. 18. for he that ſoweth righteouſneſſe hath a ſure reward. It is no ſmall matter to be brought under the protection of thoſe precious promiſes made to righteous men,Pſal. 112. 4. as that light ſhall ariſe to them in the midſt of darkneſſe; that in the dayes of famine they ſhall be ſatisfied; that their very enemies ſhall be at peace with them when their wayes pleaſe the Lord: that he ſhall not be afraid of evill tydings. Pſal. 112. 7.And let Magiſtrates, maſters, parents, according to their double engagements, beſtir themſelves herein; it muſt be confeſted they are upon much diſadvantage in theſe looſe and lawleſſe times,Pſal. 32. 9. when men are grown as the horſe & mule, wh…ſe mouth muſt be holden with a bridle: but yet there is no ſitting down, nor giving way to the torrent of iniquity. The Waterman going againſt wind and ſtream, doth not becauſe of the difficulty lay down his Oares, and ſuffer himſelf to be carried down into the Ocean; but plyes his work the harder, and redoubles his ſtrokes: ſo muſt thoſe in Authority not ſuffer themſelves to be carried down by the floods of ungodlineſſe riſen up among us, but redouble prayers and pains, and uſe more vigilance and courage then ever, leſt they be carried down to the waves of the ſea, and madneſſe of the people. And oh that London would look to Reformation, and do it's firſt works, take heed of profaning the Lords day, and oppoſing the vindication of it; that they would avoid and abhor that frequent drinking healths, not ſo much of good fellowſhip, as of faction, which were wont to be confined to Taverns, but are now got into private houſes,Ier. 13. 13, 14. and publick ſtreets, and are ready to fill us with drunkenneſſe, and daſh us one againſt another. The reckoning of theſe drinkings is like to be very ſharp, unleſſe we be more ſober and vigilant.
Laſtly, all this muſt be accompained with humble, and hearty, frequent and fervent prayer; it is evident enough, that as nothing hath been done, ſo nothing can be done to the happineſſe of this Church and Nation, and the bettering of theſe evill daies, but by the hand of God, which he is pleaſed to lift up on every occaſion, though many will not ſee it; and therefore if we would ingage the Lord, who worketh all our works for us, we muſt take the courſe that deales moſt immediately, and effectually with him, which is prayer; and how happie news were it to heare that the ſpirit of prayer and ſupplication, which in ſo eminent a manner reſted upon this City 7 yeers, ſince were powred out afreſh upon it, the hand of the Lord is not ſhortned, let not our hearts be ſtreightned: his eare is not heavie, let not us be ſilent: If we would have him ſtretch out his hand for us, let us ſtretch out our hands toward him. Do not think the Lord will forſake his wonted method, of which we read, Ezek. 36. 37. and Jerem. 29. 11. 12. and let this great duty be performed aright, and to that purpoſe it is a uſeful caution, that men look to the matter of their prayers, that they be according to the will of God, and not the imaginations of our own hearts; many croſſe Petitions are put up to heaven, becauſe men make their opinions and wiſhes the rule of their prayers, inſtead of the holy and unchangeable will of God; it were ſometimes good that men were more generall in their prayers, and not limit the holy one of Iſrael as they do, its poſſible to be too particular in prayer, as well as too generall in preaching. And alſo remember that as prayer is a Chariot, in which the ſoul mounts up to heaven; ſo it muſt be a fiery Chariot, a fervent prayer,2 Sam 24 24. it is not a lazy, God ſend Peace: or a cold, God ſave his Church, that will availe; God will not be ſerved with that which coſts us nought, it muſt be the fervent effectuall prayer of the righteous that muſt availe; and if we would have our prayers ſpeed, we muſt look they be well ſpirited, to that end let me intimate to you 4 wheeles of this fiery Chariot.
1. A ſpirit of faith; it is the ſtrict injunction of the Apoſtle, that we aske in faith, nothing wavering: which we are very ſubject unto,Iam. 1. eſpecially in theſe diſtracted times. The Sea by reaſon of its unquietneſſe is hardly ever ſtill but working, but much more in a ſtorme; ſo is it with us, we carry an evill heart of unbeleife within us alwayes unſteady, but eſpecially in evill times when the winds raiſe waves. Unbeleif unſettles as the ſpirits of men, ſo their eſtates alſo. Iſa 7. 9. It was unbeleif that kept Iſrael out of the Land of Promiſe, and made them wander in a wilderneſſe fourty yeers;Heb. 3. 17. 18. and as our puniſhment is like theirs, we ſpend our dayes in vanity, that is, in a fruitleſſe toſſing to and fro, and our yeers in trouble: ſo our ſin is like theirs alſo, we beleeve not for all the wondrous works of God.Pſal. 78. 32. 33. As God gives promiſes to ground faith, ſo he adds providences to build it up; we have had many of theſe, and yet are very lowe: take heed of diſtruſts & deſpondencies, they diſadvantage us both in heaven and earth.
2. A ſpirit of humility: and this is no way inconſiſtent with the other: a heart may be raiſed in faith, and yet abaſed in humiliation; theſe two graces mutually cheriſh one another. The Lord expects at our hands that our own ſins and his chaſtiſements upon us ſhould lay us low, that we ſhould ſay with the Church, I will bear the indignation of the Lord, becauſe I have ſinned againſt him. He hearkens what we ſay in theſe evill dayes, and its to be doubted few ſpeake aright, or ſay what have I done. Cognitio reflexiva, eſt facilè deflexiva: We are ready enough to ſay, what hath the Parliament done? What hath the Army done? But who ſaith, what have I done? Oh, beloved, let us lye down in our ſhame, & be covered with confuſion.Ier. 3 25. Let us give glory to the Lord our God, before he cauſe darkneſſe, and our feet ſtumble upon the dark mountaines; thoſe that do it ſhall find that expreſſion,Ier. 13. 16. Job 22. 29. made good unto them, when men are caſt down, they ſhall ſay, there is lifting up; for he ſhall ſav… the humble perſon. Deſcendendo coelum aſcenditur.
3. A ſpirit of love is neceſſary, as in generall with regard to the times, ſo particularly with reſpect to prayer: for the Apoſtles bids, that pure bands without wrath, as well as doubting, be lifts up to God; 1 Tim. 2. 8. envy and uncharitableneſſe, ſtrife and diviſion force the ſpirits of men, and render their ſervices unſavory unto God; it is not quarrelling and queſtioning will do the thing we would have; The wrath of man worketh not the righteouſneſſe of God. Jam. 1. 20. Wiſdom and meckneſſe go together, Jam. 3. 13. They that are wiſe muſt be meek and gentle to thoſe that are otherwiſe, and give ſoft anſwers to hard queſtions,Prov. 15. 1. that wrath may be prevented and pacified. To further this ſo wanting, and ſo neceſſary diſpoſition, conſider,
1. That envying, ſtrife, hatred, variance, and ſuch like, are fruits of the fleſh, as well as adultery, fornication, and uncleanneſſe: Gal. 5. 19, 20. And you that would think it an horrible diſgrace to your ſe…ves, and diſhonour to God, to be found guilty of the latter: take heed of the former, which is part of that filthineſſe of ſpirit we are bid to cleanſe our ſelves from, as well as filthineſſe of the fleſh. 2 Cor. 7. 1.
2. That moſt of the things contended about, will hardly be found worth the contention; and that many quarrels are upon miſtakes, rather then reall differences: and conſider how earneſtly th… Apoſtle obteſts the Corinthians to love and unity. 1 Cor. 1. 10. and ſo the Philippians, 2. 1. places which we read not, or mind not.
3. That God hath now given a fair intimation of union and love among all thoſe who love his truth and Goſpel, and the Nation they li…e, in, by ſuffering a common Enemy again to appear among us, and againſt us; and if we will not take notice of it at the firſt, he will undoubtedly bring us to union in affection by communion in …ffl…ction: for whatſoever deſignes men have, this is likely to be one of the deſignes of heaven upon his own people, by fair means or foule to bring them to ſome better compliance and correſpondence, and to eat out that ſpirit of bitterneſſe and malice, humors ſo unbecoming the Goſpel, and the body of J…ſus Chriſt.
4. To theſe three muſt be added a ſpirit of thankfulneſſe, which is very great advantage to prayer, and to the times, as the Apoſtle intimates in his direction to the Philippians, Phil. 4 6.Be carefull for nothing: but in every thing by prayer and ſit plication, with thanksgiving, let your requ…ſts be made known unto God. If we conſult the catalogue of ſins, that renders the laſt dayes perillous, we ſhall find unthankfulneſſe among them. Ingratitudo eſt ventus urens & exiccans: it is a dry and parching winde from the wilderneſſe that blaſts and waſtes all our mercies. It's true the dayes are evill, but yet they are not ſo bad but they afford matter of praiſe, if we did not want hearts more then mercies. Theſe times are like thoſe mentioned. Zach. 14. 6. neither clear nor dark, night nor day. If we would have it light in the evening, ſet not unwholſome and unthankfull vapours aſcend from us. Our times are checker'd with white and black, let not us by unthankfulneſſe blot our the white, and make them worſe. There are mercies in our Parliament, in our Armies, in our Liberties, in our degree of Reformation, if ill humors were not fallen into our eyes ſo as not to ſee them; when the miſeries which theſe mercies yet in ſome meaſure prevent,2 Chron 15. 3 we ſhall find and confeſſe them ſo. Bleſſed be God, we are not in ſo ill a condition as Iſrael in the firſt dayes of Aſa, when they were without the true God, without a teaching Prieſt, and without Law: We have the knowledge of the true God diſperſed among us more then ever, more preaching Miniſters, more good Laws then formerly, though it is true that E…ror hath crowded in at the ſame doore of Liberty where Truth entred: yet let us not d…own all our deliverances in diſcontents, the degrees of merciemercy that are vouchſafed us let them not be ſwallowed up with murmuring, and impatience; let us not ſo requite the Lord, like a fooliſh people and unwiſe, leſt he withdraw his hand from our protection, and leave us to eat the frut of our own wayes, which is a forfeiture of favour by our follies. If our prayers could be carried on with theſe wheels, there might be good hope they ſhould be as the ſword of Saul, and the bowe of Jonathan which returned not empty.
And thus have I detained you with theſe plain though not impertinent truths; and leſt I ſhould ſhut up without any thing of the main Propoſition in the text, give me leave at leaſt to explain it, and let your wiſdom and goodneſſe apply it. The Truth is this.
That it becomes and behoves a Chriſtian to walk circumſpectly,Prop. 2. and redeem the time in evill dayes.
It would here be enquired, what it is to walk circumſpectly: the word in the originall is foreign, which Etymologiſts ſay may be derived from foreign, to go to the utmoſt or height, to be accurate or exact: and I think it may contain three things.
1. To walk to the utmoſt of the rule, to the very corners and extents of the word of God, without making any willing diſpenſations in ſin to commit, or duty to omit. This David ſpeaks of himſelf, Pſal. 119. 108. I eſteem all thy precepts concerning all things to be right: and I hate every falſe way. And herein was Jehu defective, 2 King. 10. 31. he was exact in deſtroying Ahab and Baal, but he departed not from the ſin of Jeroboam; therefore it's ſaid, he took no heed, he was not circumſpect to walk in the way of the Lord. Not to walk exactly in this, gives the Lord occaſion to complain as of the Church of Sardis, I have not found thy works foreign, perfect, or filled up before God; there are gaps or ſpaces in thy obedience.
2. It is to walk foreign, the utmoſt in reſpect of ſtrength, that is, in doing that which is commanded to lay out the ut moſt of thoſe parts, gifts, graces that God hath given us. A Miniſter walks exactly in his Miniſtery, when he obeys the precepts of Paul to Timothy, 1 Ep. 4. 13. in meditating on divine things, and giving himſelf wholly to them. A Chriſtian then walks exactly, when he doth not onelyonly pray, & read, but do it diligently, watchfully. A man cannot live at the height of his eſtate, nor walk at the top of his naturall ſtrength, it will waſte him ſoon, becauſe thoſe things have defectible principles, but it is otherwiſe in ſpirituall things, which we derive from an abounding and abiding life hid with Chriſt in God: a Chriſtian may run and not be weary, becauſe in the Lord he hath righteouſneſſe and ſtrength. Let us therefore do our beſt, and we ſhall do better. Be not ſlothfull in buſineſſe: but fervent in ſpirit, ſerving the Lord: Rom. 12. 11.
3. To walk circumſpectly, or accurately, ſeems to imply ſomething more, and that is walking wiſely; the two things already mentioned make up honeſt walking, as when we walk to the utmoſt of the rule for the matter, and the utmoſt of our ſpirituall ſtrength for the manner of our obedience: but wiſe walking is aliquid amplius, that is, there are divers circumſtances attending actions, as time, place, company, perſon, and ſuch like, which have a ſtrong influence into actions, ſometimes to alter the very nature of them. Now he that would walk circumſpectly, or accurately, muſt look ſo to the circumſtances of his actions, as to ſet them off with the beſt advantage as may be: and therefore that which is here called walking circumſpectly, is called, Walking wiſely toward them that are without. Col. 4. 5. It is the part of wiſdom to reduce knowledge to profitable and ſeaſonable action. And happie is he that can walk thus circumſpectly: for howſoever the vain world brands exact walkers with the title of preciſe fools, yet the holy Ghoſt paſſes a contrary cenſure, and declares circumſpect walking, wiſe walking: and indeed the looſe walker will be found the greateſt fool, a fool at his latter end. Jer. 17. 11.
Know therefore that it becomes us all to walk circumſpectly; it is our credit, and the credit of the Goſpel that we do ſo. Then ſhall we not be aſhamed when we have reſpect to all the Commandments: when we do the great things of the Law, Pſal. 119. 6.and leave not the leſſer undone. Matth. 23. 23, 24.
And alſo it behoves us, it's for our profit as well as our credit; it tends exceedingly to our peace, which is moſt worth looking after in times of trouble: it will be a great ſupport in the evill day to ſay with Paul, 2 Cor. 1. 12. This is my rejoycing, the teſtimony of my conſcience, that in all ſimplicity and godly ſincerity, n…t according to fleſhly wiſdom, but the grace of God, I have had my converſation: As young luſtie men laugh at others who have payd dear for their intemperance, when they ſee them cautious in their diet, and hit them in the teeth with the Proverb, Qui vivit medicè, vivit miſerè: but when gouts and rheumes come upon them they blame their own folly. So will it be with carnall and careleſſe Chriſtians, who laugh at them that are ſcrupulous, and make conſcience of things which they ſo eaſily ſwallow, they will find them bitterneſſe in the end. Let us therefore walk circumſpectly.
A word alſo of the laſt redeeming the time or opportunity, foreign, which imports three things likewiſe.
1 A price, for it muſt be bought. 2. A loſſe, for it muſt not be barely bought, but redeemed. 3. An uſe, for what we buy, or redeem, it is to be ſuppoſed we buy it for ſome uſe. The practick hereof is this. That whereas every man is guilty of loſſe of time, and hath morgaged a great part of this precious treaſure to ſin, Satan, and the world; let him be carefull to redeem it, to buy it out of their hands, though with the loſſe of eaſe, pleaſure, profit, plenty, or any other thing: and having ſo redeemed it, to employ and improve it to the honour of God, with whom we are ſo infinitely behind in point of ſervice, and the working out our own ſalvation with fear and trembling.
Let not therefore men talk idlely of driving away Time, which the Apoſtle ſpeaks of redeeming: when did you ever meet with any man ſo wretchedly unthifty as to ſay, What ſhall I do with my land, with my money, it burns in my purſe? Yet ſuch, and worſe is the madneſſe and folly of thoſe unthrifts, who talk of driving away time, which is more precious then gold and ſilver, which paſſes ſo ſwiftly, ſlily, and irrecoverably, eſpecially in ſuch dangerous and tickle times as theſe are, when our times, liberties, and opportunities hang continually in doubt before us. Whatſoever vain men ſay now of paſſing away time, if God awake their hearts, it will be one of their greateſt troubles that they have ſo ſpent it, and one of their moſt earneſt, though vain, wiſhes to recall it. Know therefore that, as Solomon ſaith, to every purpoſe there is a time; ſo to every time there is a purpoſe; there are no ferie, in idle dayes or houres in the Calendar of heaven, but God hath appointed every day and houre to be filled up with ſomething that is either work, or tends to it. Labour therefore ſo to improve time, as you confidently look over unto eternity,Rev. 10. 6. and not fear when the Angel ſhall ſtand on the earth, and lift up his hand to heaven, and ſwear by him that liveth for ever, that time ſhall be no more. Lord, teach us ſo to number our dayes, as to apply our hearts to wiſdome: 2 Pet. 1. 10. 11and to give all diligence to make our calling and election ſure; that ſo an abundant entrance may be adminiſtred unto us, into the everlaſting Kingdom of our Lord and Saviour.
FINIS:
End of the text · Edward Bowles, Good Counsel for Evil Times (1648)