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 it s called that every one whose brain is big of some new conceit or the transmigration of an old error should have the Midwifery of a Toleration to produce and propagate it how soone would it turn both Church and Kingdome into a Babel of confusion The fruits of this practise have been found in Poland and Transilvania And whereas it is usually objected that some place neerer hand flourishes notwithstanding this I answer or rather aske in what they flourish is it in the life and power of Religion or in other things onely And let it also be considered whether this indifferency connivence there hath not given advantage to a secret and subtill enemy to undermine the very foundations of their liberty the issues whereof may too soon appear Where all Religions or all things called religion are exercised the product is commonly no religion or a prevalency of the worst Therfore never let us think to establish our selves with those things for which other Churches have been threatned and probably wasted as of Thyatira and Pergamus Rev. 2. 14. 20. 5. To these I may adde a fifth consideration and its this No violent or sudden change of Civill Government according to the Idea's and chimeraes in the minds of more witty then wise men is likely to better these times If things could be acted as easily as imagined and compassed as soon as contrived it were another matter But revolutions of times and States are the fancies of men but the works of God It is said indeed of some that they shall think to change times and Laws Dan. 7. 27. but it 's the power and priviledge of the most high to change times and seasons to remove Kings and set up Kings Dan. 2. 21. The weight of Kingdoms is too great to be turned by the weak engine of humane invention God uses to suit providences and spirits of men to great works when he intends them and it 's he that makes agreements of people and not a few of the many And those dreams of parity in Civill affairs is unequall and impossible Philosophers say of naturall bodies Non datur temperamentum ad pondus because that body could consist no where were there not a predominant element to determine it It 's as true of civill and politick bodies Those that now are for equality while they are inferiour would be for superiority when things were equall if the Vine and the Olive were taken away the Bramble would rule over the trees for some body will Thus we see what will not do the businesse so much desired let us briefly consider what will And to this purpose know in one word Reformation would do the work and that 1. In Religion the settling the affairs of which would have a very great influence into an alteration of times for the better For not onely men that have the power but even all that have the form of it will be ill at ease till it be established And more especially it being acknowledged that the God of heaven hath the soveraignty of times and seasons in his hand this must necessarily be granted that to procure better times must be to comply with that which the Lord looks upon as his main interest if I may call it so which is the ordering 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 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 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 you will find a frequent connexion of them in Scripture Truth and peace So for Worship much hath been done by Authority that way for the draining of it from the muddy mixtures of humane ceremony and invention Onely the coldnesse of inferior offiâ—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 thaâ— 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 onely to avoid superstition but formality also the usuall bane of Religion in places where it is much professed Remember that God is a Spirit bare words and externals hold no communion with him he will be worshipped sutably that is in spirit and in truth I doubt the quarrell mentioned Isa. 29. 13. is executed upon us and upon the same ground we have in our ordinary and extraordinary duties too frequently honoured God with our lips when our hearts have been far from him and therefore is the wisedome of the wise men perished and the understanding of the prudent hidden And as a fence to both these how necessary also were it that Government were settled according as the most considerable part of Godly men have advised Let it not be looked upon as too rigorous it is not found so in other places where it is exercised remember whose language it is Let us break their bands in sunder but lest this Scripture should be misapplyed let men take heed of putting of their own rules under the notion
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 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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} imports which signifies not onely ungodly but unquiet and troublesome which by the way intimates the restlesnesse that attends wickednes so câ—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 â—â—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 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 where we finde it three times taken notice of viz v. 5. Many shall come in my Name saying I am Christ and shall deceive many v. 11. And many false Prophets shall rise and shall deceive many v. 24. There shall arise false Christ and false prophets and shall shew great signes and wonders insomuch that if it were possible they shall deceive the very elect And if this be an evil which no good man doubts these times must needs be evil in which we have not onely many ordinarie mistakes and differences of lesser consequence arising
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 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 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 â—lacking Reformation and gratifying the back-friends of it iâ— 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 Loâ—d ye house of David execute judgement in the morning and deliver him that is spoyled out of the hand of the oppressor 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 Vnholy 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 the price and author of salvation to them that obey him Never doubt of the fruit of amendment 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 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 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 when men are grown as the horse mule whâ—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 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
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 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 Eâ—ror hath crowded in at the same doore of Liberty where Truth entred yet let us not dâ—own all our deliverances in discontents the degrees of mercie that are vouchsafed us let them not be swallowed up with murmuring and impatience let us not so requite the Lord like a foolish people and unwise lest he withdraw his hand from our protection and leave us to eat the frut of our own wayes which is a forfeiture 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 and redeem the time in evill dayes It would here be enquired what it is to walk circumspectly the word in the originall is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which Etymologists say may be derived from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to go to the utmost or height to be accurate or exact and I think it may contain three things 1. To walk to the utmost of the rule to the very corners and extents of the word of God without making any willing dispensations in sin to commit or duty to omit This David speaks of himself Psal. 119. 108. I esteem all thy precepts concerning all things to be right and I hate every false way And herein was Jehu defective 2 King 10. 31. he was exact in destroying Ahab and Baal but he departed not from the sin of Jeroboam therefore it 's said he took no heed he was not circumspect to walk in the way of the Lord Not to walk exactly in this gives the Lord occasion to complain as of the Church of Sardis I have not found thy works {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} perfect or filled up before God there are gaps or spaces in thy obedience 2. It is to walk {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the utmost in respect of strength that is in doing that which is commanded to lay out the ut most of those parts gifts graces that God hath given us A Minister walks exactly in his Ministery when he obeys the precepts of Paul to Timothy 1 Ep. 4. 13. in meditating on divine things and giving himself wholly to them A Christian then walks exactly when he doth not onely pray read but do it diligently watchfully A man cannot live at the height of his estate nor walk at the top of his naturall strength it will waste him soon because those things have defectible 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 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 nâ—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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which imports three things likewise 1 A price for it must be bought 2. A 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 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 and to give all diligence to make our calling and election sure that so an abundant entrance may be administred unto us into the everlasting Kingdom of our Lord and Saviour FINIS Moderata durant 2 Cor. 11. 28. Matth. 12. 33. 1 Cor. 3. 10 11 Prop. 1. Iâ—â— 17. 17. 18. Gen. 47 9. 1 Chron 12. 32. Matth 24. 1 Tim. 1 19. Psal. 82. Levit. 26. Micah 2. 3. Psal. 55. 14. Iam. 3. 16. The way to better evill times Negatively â— Pet. 3. 10. 1 Sam. 24. 1 Neh. 13. 22. Ier. 2. 2. Mal. 3 17. Psal 65. 7. Matth. 15 13. Eph. 1. 13. Prov. 23 23. Zech 8. 16. 19. Isa. 39. 8. 2 Chron 11. 17. Matth. 25 45. Ier. 11. 12. Heb. 5. 9. Prov. 11. 18. Psal. 112. 4. Psal. 112. 7. Psal. 32. 9. Ier. 13. 13 14. 2 Sam 24 24. Iam. 1. Heb. 3. 17. 18. Psal. 78. 32. 33. Ier. 3 25. Ier. 13. 16. Prov. 15. 1. Phil. 4 6. 2 Chron 15. 3 Prop. 2. Psal. 119. 6. Rev. 10. 6. 2 Pet. 1. 10. 11