Several works of Mr. Iohn Murcot, that eminent and godly preacher of the Word, lately of a Church of Christ at Dublin in Ireland. Containing, I. Circumspect walking, on Eph. 5.15,16. II. The parable of the ten virgins, on Mat. 25. from ver. 1. to ver. 14. III. The sun of righteousness hath healing in his wings for sinners, on Mal. 4.2. IV. Christs willingness to receive humble sinners, on John 6.37. Together with his life and death. Published by Mr. Winter, Mr. Chambers, Mr. Eaton, Mr. Carryl, and Mr. Manton. With alphabetical tables, and a table of the Scriptures explained throughout the whole.

CIRCVMSPECT Walking, A Christians Wisdom.

Ephes. 5. 15, 16.

See then that you walk circumspectly, not as fools, but as wise, Redeeming the time, because the dayes are evil.

THE Apostle in this Chapter, according to his manner, doth build upon the faith in Christ Jesus to justification, the Doctrine of good works, and a holy conversation, and matters of morality. In this Chapter he devideth that his Doctrine, as I may say, into Ethicks, and Oeconomicks, rules more generally concerning the framing, the conversations of all; and rules more speciall and particular to Family ralations: This he had begun in the former Chaprer, ver. 17. This I say there∣fore, and testifie, that ye walk not as other Gentiles walk, in the vanity of their mind. The Apostle descends to many Particulars in that Chapter, and carrieth on the Exhorta∣tion in this Chapter wherein our Text is: The general Proposition still being supposed, That the Saints ought to be adorned with all manner of vertue, and to keep themselves un∣spotted of the world; he exhorts them to a freeness of pardoning

one another, wherein thy had the Example of God, and it would declare them to be his dear children, in the first verse of this Chapter: then to love; and walking in love, not in heart only, but it must be expressed actually, as Jesus Christ expressed his love to us in giving up himself for us; then he dehorts them from several vices, as fornication uncleanness, covetousness, fil∣thiness, foolish speaking and jesting, which are not convenient; yea, these are things will exclude from the Kingdom of heaven. Let no man deceive you with vain words, as if there were no such danger in such a loose walking; those are vain words be∣lieve it, saith the Apostle, For these things the wrath of God cometh upon the children of disobedience, therefore it is no light matter I deal with you about; therefore the Apostle concludeth, be not therefore partakers with them; partake not of the sins of the children of disobedience, lest you taste of the wrath which cometh upon their heads for these their iniquities. The Apostle goeth on to back this his Admonition, that they be not drawn away with the error of the wicked, with many arguments. As be∣cause now their condition was changed, they were men of other principles; no marvel if heretofore, while they were darkness, they walked as children of darkness, and did work and had fel∣lowship with the unfruitful works of darkness; but now they were children of the light, and therefore must walk as they were; and they were fruits of the Spirit now they must bring forth; they were goodness righteousness and truth; besides, it is the part of godly men, and good children to approve them∣selves to God, and submit to him in all things; besides; the works of darkness are unfruitful, and shameful; it is a shame to speak of the things they do in secret: they were such in them∣selves, and they will at last be revealed to the confusion of the authors of them; to all which he addeth a testimony from Scripture, that God doth generally every where call upon men to arise from their sleep and death in sin, and he is ready to enlighten them; he speaks no more but what the Scripture of old did speak; some difficulty is in this Verse, but it is beside our purpose.

Now the words of the Text are, as I may say, a Repetition, and re-inforcing the general Proposition, That the Saints ought to have their conversation adorned with every vertue, or grace,

and the fruits of them, and to keep themselves pure and innocent, and free from the corruption of the world: From all the former Arguments, he laies down by way of Inference and Conclusion this charge in v. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 therefore because so and so, as you have heard; See to it, That you walk circumspectly; the Argu∣ment inforcing, it is in the following words, not as fools, but as wise; It is a part of great wisdom to walk circumspectly; And from the general in the 16. verse, the Apostle descends to a par∣ticular and special piece of this circumspect walking, and a no∣table evidence of this wisdom, and that is the redeeming the time, and backeth this with a strong argument, because the days are evil.

Without any further stay in the Porch, let us now enter the House, and view some of the rooms of it; there are many things note-worthy in the words; the first that I shall take up at this time is this; It is a duty Christians are strictly charged with, to walk circumspectly. * 1.1

Here it will be requisite to enquire what is meant by this Cir∣cumspect walking; and then Secondly, to make it good, that it is a duty so strictly charged upon the Saints; and Thirdly, why it is so; and then Fourthly, Apply it.

For the first, What it is to walk Cirrumspectly: Here we have the Ma••ter and the Manner of a Christians conversation; the Matter that is expressed, by a Walking, which indeed doth com∣prehend all the actions of a Christian life, in conformity to the Law and Will of Jesus Christ, which is the Way; nothing more ordinary then to express a Christian course by a walking, and sometimes by a running in a race: but by a walking here it is ex∣pressed, * 1.2 and indeed this doth include all a mans actions; his spiri∣tual actions towards the Lord, they are a part of this walking, their praying, meditating, hearing, receiving, conferring, living by faith, all these are his spiritual actions.

Secondly A mans civil conversation also cometh under this walking; for the Rule and Will of Christ hath an influence over that, to bound it, and limit it. There is no calling which is lawfull but a man may therein abide with God, if it be never so mean; and this is another part of the walking: while men are diligent∣ly imployed in their particular Callings, out of obedience to his holy command, they are in their way, and walking to

heaven as well as when they are in the spiritual part of the walk, and so much the more, while they have spiritual hearts in this walk, ever and anon taking a turn in heaven, and having * 1.3 their civil conversation in heaven, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Apostle saith.

Thirdly, even mens natural actions are a part of this way also; of the Matter of this walking as eating drinking sleeping▪ * 1.4 &c. when they are used with moderation, and an end to befit us only for our spiritual and civil conversations; when men eat and drink for strength, and not for lust, for drunkenness, and eat in due season, as to whet when the Sythe is dull; so that even these actions are a part of the walk also, and that it is to be taken in this latitude, will appear, if we consider the particulars the Apostle presseth them too here, as parts of that walking.

Now to walk, you know, speaks a motion; it is opposed to standing, or lying, or sitting still; the whole world lieth in wickedness, and moveth not hand nor foot; they have their grave-cloaths upon them, are bound hand and foot, and are * 1.5 melting away in their lusts, and therefore they walk not towards heaven; there is a sitting in the seat of the scornful when men have taken up their rest in sin, and are at the height, that they scorn the Travellers Zion-wards, with their faces thither; in∣deed there is a contrary walking to this walking in the counsel of the ungodly, in the way of sinners, a walking with sinners hand in hand, having fellowship with the unfruitful works of darkness; but that motion is from other principles even the flesh, and this from the Spirit; and by other rules, the custome of this world, to which they are conformed, the examples of * 1.6 sinners, the commands of their tyranical lusts, and for other ends, both of the Walk, and the Walker in it; the Walk, the end of those ways is death; there is a way which seemeth right to a man, but the end thereof are the ways of death; and the end of the Walker is to chear his heart, and to satisfie his lusts: but this walk we speak of is a contrary motion to that * 1.7 of the world.

2. There is a terminus à quo, from whence they walk, and that is from sin, and self, and Satan, and sinners, and the wrath which * 1.8 is to come; but specially from sin they walk: this is the scope of all their ways, to get above sin.

3. There is a terminus ad quem, and that is to God in Christ, * 1.9 as a holy God, and a blessed God, that we might enjoy him as such, from hell to heaven; and therefore conversion (when men are first turned, their posture is turned) it is called a turning them from the power of Satan unto God.

4. This motion is a progressive motion, that is to say, a man goeth forward in it, not round about, as a horse in a Mill, and is at night, where he was in the morning, but as a horse or Traveller upon the Road, which rids his ground, he getteth * 1.10 ground every step; and so should we go on toward perfection daily, die to sin daily, get somewhat further off it, and to the world, and get nearer to heaven daily; we should see to it that we grow from strength to strength.

5. It is a constant motion, for a man that walks to such an end of a Journey, he giveth it not over until he come to the end of it; so should we constantly be moving until we come to the end of our faith, the salvation of our souls.

6. A pleasant motion to a man that is cured of his lameness, and is no longer a Cripple, as by Nature we are; the way is plea∣sant, * 1.11 Walks are for delight, and sure the ways of Wisdom are pleasantness, and her paths are peace, the yoak is easie, the bur∣then is light, and so much, that though the Saints by reason of the souls dependance upon the body in its actings and its being bound up, as I may say, under sences which are weak, and can∣not hold out long. I say, by reason of this they are weary in the ways of God, yet not weary of them, but they are pleasant to them, his commandments are not grievous to them; but this is not the thing which I intend to speak to from the words, but rather the exactness and circumspection in walking; See then that ye walk cicrumspectly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

First then to this exact walking, there must go a rule, he that walks exactly walks by a rule, ad amussi••, as the Carpenter, if he work accuratly, doth all by rule and measure: when men walk, as I may say, in a frame, and cut by a thread, not rove out their lives, they have a clue in this dark world, and by that they walk, saith the Apostle to the Galatians, As many as walk by this rule, peace be on them, and on the Israel of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.12 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Hence the Scripture, the Law of God which is the rule of holy walking, is called Canonical, being a

straite rule, they are right words, words of righteousness, given by one Shepheard, such as will not lead us crookedly; so then this is the first, that of a mans own conscience at the best, is but regula regulata, and at the worst is but a blind guide, and a leaden rule, that is easily bowed, and set to countenance the crooked∣ness of a mans own ways to the Law and to the Testimonies, if he would walk exactly.

Secondly, There must be knowledge to understand and know this▪ Rule and Wisdom, rightly to apply it to the direction of our ways, else we cannot walk exactly; to walk exactly, is to walk wisely, as you have it here, not as sools, but as wise, of which afterward; but for the present we may note That a fool * 1.13 cannot walk cirumspectly, and therefore the Apostle so often presseth it upon the Saints, that they should walk wisely, Walk in wisdom, saith he, towards them which are without: be wise as Serpents, saith our Saviour: I say there must be a knowledge of the way of the rule, else how shall our steps be measured by it? how shall a man tred and keep to the path he knoweth not? and therefore sottish ignorance of the Will and Way of Christ, is an ill preparative to this exact walking; can a blind man walk exactly or circumspectly that cannot see which way he goeth? it is an hundred to one but he turneth and goeth another course; but this is not all, there must be a right application of the rule to our actions; it is not every one that hath his rule, that knoweth how to use it; it is a good part of the Architects skill to use his Rule well and his Plum, and by them to discern exactly the frame of his building, yea, to direct it when he is building; so here, there must be wisdom: how sadly do men and women of lively affections for God miscarry for want of wisdom? Zeal without Knowledge is no exact walking, it hurrieth a man vio∣lently not giving time to consider whether right or wrong; so Saul had a zeal for Israel and Judah, and in that zeal slew the Gibeonites. which were of the Amorites, but now in Covenant * 1.14 with Israel; his zeal out-ran his wisdom: and so the Iews had a zeal of God, but not according to knowledge; and so had the Apostle himself concerning zeal, persecuting the Church; he thought verity he ought to do many things against that way, Acts 26▪ 9. and the time shall come, men shall think they do God

good service if they kill you; so then there may be a being righteous over-much, which is forb dden; not as if the Lord did in his Word allow a loathsome lukewarmness, a detestable in∣differency and neutrality in the ways of God, so as that men should abate something of their strictness, and stoop and ac∣commodate themselves to the exigence of the hard times they live in; but the meaning is, that a man should moderate his zeal, and temper it with godly wisdom, whereby knowing how to apply the rule to his condition, and walking with caution, he may avoid much danger, which otherwise he would unnecessari∣ly involve himself into; as some of the Martyrs that would thrust themselves upon suffering, when they need not; they are as Sheep in the midst of Wolves, therefore be wise as Serpents, and yet innocent as Doves; a hard lesson I must needs acknowledge, * 1.15 and great need of a more then ordinary help of Gods Spirit to discern their duty here in particular cases and actions: you see how Paul insinuates into Foelix, he would not make him his enemy if he could avoid it▪ keeping a good conscience; and so Iacob to his brother Esau, how much Courtship he useth, he stands not now upon the terms with him, but how humbly he submits himself to him; and was it not better, then to have ruffled with him, and provoked him to his hurt?

Thirdly, To walk exactly, circumspectly, is to keep close, and not to warp from the straight path, because others do err.

(1.) He will not do as the most do, to follow the multitude is no rule to him; though the greatest part of men run headlong to the pit of destruction, and the way to hell be thronged as broad as it is, and some sinners can scarce have room to go together in it; this is no warrant to him; he walks not exactly that resigneth himself up to follow the steps of the most in his journey, whether his way and theirs lye together or no; so far as their way lyes together he can walk together with them, but when they part, fare them well, he is for them no longer; so may we in things civil, yea, and many externals of holy worship which are com∣mon to Saints and sinners, walk together, have fellowship with them, but when their ways depart, we must shake hands with them, if we would walk exactly: it is careless, loose, heedless walking, when a man shall follow his company more then his way; Noah was upright and walked with God, though all flesh * 1.16

had corrupted their way, that was no warrant for him to do it; * 1.17 and though he was likely to be derided for his singularity, it matters not, he must mind his way, though he be alone in it, ra∣ther * 1.18 then wander for company sake; and so Lot and Caleb, a man would have thought those many waters rushing as they did (I mean the peoples violence drawing one way) had been enough, specially considering with what rage it was, threatning to stone him, to have born one poor Caleb and Ioshua down the stream; no, they had another spirit, they must bear up against it, let the hazard be what it will in such a case, they are called to it, this is exact circumspect walking; except men be circumspect indeed, they are in danger many times to be drawn aside by fol∣lowing the company of others.

(2.) Yea, exact walking excludeth also the following the ex∣amples of the Saints any further then they follow Christ: and here is yet more need of circumspection, for when we have some eminent Saints persons in admiration, we are apt many times to be pinning our faith upon their sleeve, and dancing after their pipe, to take their examples in the gross, and by it to be led into gross mistakes; so the weak brethren looking upon the stronger, the more knowing, as fit to be their guides, and seeing them eat things offered to Idols, because they knew an Idol was nothing, this incouraged them to do the same, though they made a breach upon their consciences by it: here now through weakness they mistook their way and warped; that might be law∣ful for the strong that might not for the weak, which stumbled whether they might eat them or no, yet they would venture up∣on it, leaning upon the examples of the strong, and so they went aside: & you know what force the example of Peter had to draw * 1.19 others in, when he dissembled, and did not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but halted, as I may say, between two, he vvould eat vvith the Gentiles, but when some came down from Iames, then he withdrew, & so many of the Iews, and Barnabas also was drawn away by their dissi∣mulation; but Peter was to be blamed, as the Apostle hath it; he compelled by his example, the Gentiles to vvalk as the Iews did, and yet himself being a Iew, did vvalk vvith the Gentiles before; and they were to be blamed for being drawn aside, they did not vvalk uprightly, as the vvord is before; therefore Paul propounds his example, not vvithout its limitation, Be ye followers of me, as I

also am of Christ; now this is exact walking indeed, to follow the * 1.20 sootsteps of the flock, of the Saints, both before us, and con∣temporary with us; yet where they run out of the way, and * 1.21 over the hedge set about us, not to follow them, which requi∣reth much circumspection indeed. This is the third.

Fourthly, Exact walking, is when a man mindeth not only the external part of the rule, but the very inside and spirit of the rule; he mindeth, and eyeth, and endeavoureth to come up to it, and so the word in its notion seemeth to import, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from going from the bottome to the top of the rule: the Law is spiritual, saith the Apostle: It * 1.22 is spiritual brethren, reaching the very inwards of our souls, the frame and disposition of our hearts, all the very first motions of the soul, before any tickling by them, or consent to them; those come under this rule; and therefore a man that walks ex∣actly, he labours to answer the Law in this, and he is labouring * 1.23 with his heart to bring it to such a frame as this, and therefore he setteth not up his rest, as most do, in an outward conformity to the Law of Christ, except he can get his heart framed by it, nor will an inperfection in the frame of his heart satisfie him, and therefore nothing but the resurrection of the dead will be his rest, this is to walk exactly, accurately indeed; and so in duties, to mind not only the matter, but the manner and circum∣stances; it is not enough to work righteousness, except he rejoyce and work righteousness; to give, except he do it with singleness of heart, simplicity and chearfulness: it is not enough to pray, except he do it in the Spirit, and with affection, and faith, and fervor of Spirit: it is not enough to admonish, reprove, except he do it in season, with bowels of compassion, and Wisdom, and discretion, so tempered as that it may not miscarry through such a defect in them. O this is to walk exactly indeed.

Fifthly, To walk exactly then, is to carry an even course to∣ward heaven, not to walk at peradventures; and by fits and starts, making many balks in our obedience; it is to follow God, and to follow him fully; when we will not leap over an hedge to avoid a foul step, but keep to the way that is set before us, so in the Proverbs, Turn not to the right hand nor to the left; the meaning is not, that no man walks exactly if he live not without * 1.24 sin (for in many things we offend all) but by such a backwardness

vve mean some eminent; notable miscarriage, to the wounding of their consciences, or dishonour of God, and offence of others, this is to vvalk exactly: indeed God doth not stand too strictly with his people, the tenure of vvhose course is vvithout such balks and notable turnings aside, though sometimes they may fall in such a manner and degree, yet he acconnts them exact vvalkers, as David, and Peter, and Moses, and Hezekiah, and the rest: the meaning therefore is, that the tenure of a mans life is to be vvithout such eminent fallings, or he cannot pass for an exact vvalker vvith God; and vvhen ever a man so fals in that particular, he doth not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as David vvas upright, except in the matter of Ʋriah; so then this is the Fifth, an exact vvalking is an even vvalking; he that ploweth exactly doth not every foot make a balk.

Sixthly, He that vvalks exactly, doth make it his work so to vvalk; if a man be taken up vvith other things in his mind, and it be intent upon them, how unevenly doth he vvalk? he is some∣times upon this side, and then upon that side of the vvay, up and down, and many times loseth his way, and heedeth it not; but now if a man make his Journey his business, he is intent upon it, and looks about him at every turn, and every turning, lest he should go vvrong: so to vvalk exactly then, doth imply a vvatchfull eye, a trembling heart fearing at every turning, lest he should miss h••s vvay; so David, I said I would take heed to my ways, lest I should go wrong so then to vvalk exactly, is to lay our * 1.25 strength, our might, our vvisdom, and all to it, to keep our vvay, so the word is used of Apollos, he 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being fervent * 1.26 in spirit, diligently he taught the things of the Lord; there it noteh not so much the exactness, & accurateness of his skill, but of his diligence and industry, for he knew only the Baptism of Iohn, that is to say, the Doctrine of Iohn and his Administration; and so Herod is said to inquire, Go and search diligently for the young child, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, search exactly, diligently, pry into every corner, turn every stone, use all means, search from * 1.27 bottom to top to find him: so then to vvalk exactly, is to make it a mans vvork, business, to lay out his industry in this vvork; if he can but keep in the vvay of Jesus Christ, the vvay to heaven, it is enough.

Now for the second thing to make it good, that it is a duty so

strictly charged upon the Saints; me thinketh this Scripture it self is a full testimony, there needeth no further proof but yet a word or two more: you find in that of the Hebrews the Apostles ex∣hortation, make straite paths to your feet, straite steps, or make * 1.28 straite, paths with your feet, which may appear to others that are to follow you, as you follow Christ; tread with a straite foot, and by a straite rule; and in that of the Proverbs, Pon∣der the path of thy feet, and let all thy ways be established; weigh * 1.29 your steps before you take them, weigh them every grain and scruple in the ballance of the Sanctuary: walk you Suspenso pede, Look before you leap, look, and look again, this is the way to have your goings established; and here in the Text, see how it is charged upon them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, see to it, it is a word of strict charge, as we use to say to men, Well, see you do such a thing, see you fail not then: so saith the Apostle, see to it, that you walk * 1.30 circumspectly; it is not an indifferent thing nor of small moment, but of great concernment; see to it, look to your selves▪ and then that particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 increaseth the charge also, See how ye walk exactly, or how exactly you walk; it is not the reflect act that is here commanded, that they should view their ways, and see how exactly they did walk, this is not directly here commanded, and immediatly; though more remotely, as it conduceth to this exact walking, it may be here commanded, but that particle doth intend the charge and heighten it; but so much for the proof.

The third thing is, why this duty is thus charged upon the Saints, to walk so exactly, circumspectly.

First, because they are children of the light, and therefore should walk as children of the light; they should walk exactly, without rowling out of the way, without stumbling in the way, because they have light; they that are in the darkness, and know not whither they go, no marvell, if at any time they stumble into the way of God, yet they as easily stumble out again; it is but suitable to them not to keep their way; but now ye are in the light, and therefore see that you walk accurately; you have a light to your paths, and a lanthorn to your steps, therefore or∣der your steps aright, make them straite; therefore saith Erasmus, he well saith videte, because nothing is seen in the dark but; Beza thinketh this is more subtilly then need.

Secondly, Because their steps are more eyed and taken notice of then other mens, both by God himself and by other men; first, the Lord himself; his eye runs to and fro, beholding the evil and the good, but specially in his own people, he takes notice of them how they carry it, and he takes notice of the most inward spiritu∣all part of their hearts; of the frame of their hearts, and there∣fore let them look to it, walk circumspectly in regard of him. Secondly, In regard of men, (1.) There are many out of the malignancy of their hearts, do seek some advantage against the people of God, they watch for your halting, as the Prophet * 1.31 speaks, they would have somewhat to accuse the brethren with, to bespatter Religion with, and therefore like their father the Devil, if they cannot be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, accusers, they will be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, false accusers: But oh! how glad is Satan, and what sport is it to sinners to trap the people of God? to take them halting and walking with an uneven foot, though it is sport to none but de∣vils, and devilish sinners, take that by the way; they were ene∣mies of the Lord that did blaspheme, though: David had given * 1.32 them cause; report say they, and we will report it concerning Ieremy, some evil or other against him; how much more if any thing fall from them which is justly blame worthy; O, a Can∣dle upon an hill cannot be hid, a spot upon white is easily see••.

Secondly, in respect of men, who are scandalized by their un∣even walking, and those either good or bad men. (1.) Some of the Saints they are scandalized, that is to say, there is a stumbling block laid in their way whereat they stumble, either thereby they are incouraged and imboldened to follow their steps, though they sin against the Lord, and so they fall: and this is * 1.33 sad, (though a child of God cannot sure be so wicked as to intend the falling of others, or drawing others into sin) but his example (as Balam did) who put a stumbling block wittingly and wick∣edly▪ before Israel, taught the King of Moab▪ to intice Israel * 1.34 by their women, and they would draw them to Idolatry, where∣upon great wrath came forth against them; this is hardly to be found but in a•••• Balaam, and better a▪ Millstone were hanged about his neck that shall do any such thing, and he sunk into the sea, never to rise again; or else the thing in its own nature is matter of offence, and occasions them to sin, as the strong bro∣hers

eating things offered to Idols in the presence of the weak hat made scruple of it, yet thereby were imboldned to sin; but * 1.35 if it draweth not to sin, yet it may be a grief to the hearts of them that God would not have sadned: God is exceeding tender of his peoples comfort, and therefore he hath written somuch; the * 1.36 scope of all which is, that they might have consolation, and their joy might be full, and therefore if we by uneven walking grieve the hearts of the people of God, surely we are like to smart for it; it is a vexation to the righteous soul of Lot to behold the un∣clean conversation of the wicked, but it is a grief and bitterness, doubtless much more to the people of God to see the miscarri∣age of a David, a Peter, and to hear the reproach wherewith * 1.37 they reproach the way of Christ, which fall upon them conti∣nually.

Secondly, Not only good men, but evil men are indangered to be scandalized by it, and to be prejudiced against the ways of strictness and exact walking with God, because they that profess * 1.38 it, do so miserably miss it: we should walk wisely towards them that are without, left we fright them away from Christianity, as the Papists by their Idolatry are an offence to the Iews to keep them off from coming in to Christ, because they are exceeding tenacious now of the second Commandment (God having purged that iniquity from them by a seventy years captivity, and much longer since) and so by their cruelty to the Gentiles where they go to convert them, they are an offence to them; and little doth a child of God know, if he fall, as David did, how many may stumble upon him, and fall head-long into hell, never come to Jesus Christ upon this account.

Thirdly, Because we have all of us erring hearts, and natu∣rally we love to wander; and if the Lord have healed that affecti∣on, that now it is wrought out of us, yet we are apt to wander, therefore so often compared to sheep, I have gone astray like a lost sheep; O seek thy servant, &c. We all like sheep have gone astray; and therefore it is the more needful to be charged upon us home and deeply, because we are so prone to turn a side; it is a people that have alway erred in their hearts; though they were his people in Covenant external, yet they erred in heart; who can say he * 1.39 doth not find many inclinations in the heart bent to backslide & go out of the way, and therefore it is needful to be prest upon us so much, to walk exactly, and see to it.

Fourthly, because there are so many by-paths whereinto they may step awry; truth is one, but falshood is manifold, there is error on the right hand, and error on the left, and but one straite path before them, therefore it is two to one but they miss it, and therefore they had need to use double diligence, and be pressed to it, to walk circumspectly, to see they be exact in their ways.

Now for the Use then; First, it is to shew us, that among the * 1.40 much profession of Chirst that is in the world, there is very little power, very little exact and circumspect walking; men profess to walk with God, but it is at a great distance, they are strangers to him, and he to them, and no marvel.

The second Use, and that I will a little insist upon, shall be a word of Reproof, and that of divers sorts; and as the Lord be∣ginneth his rebukes for sin at his own House, Judgement begin∣neth at the house of God; so will I first give the alarm to them, a word of Reproof to them: Alas! how far short do the people of God come of this duty? it is intollerable pride in the Papists, that stand upon their tiptoes, and talk of their works of Super∣errogation, as if they had done more then God had commanded; and it is wretchless carelesness in us, that we keep not nearer to what he hath commanded; I speak not now of the many errors the most vigilant and close walking Christian will, alas, to his grief, find himself guilty of, when he maketh a diligent measuring of his actions by that rule, but I speak of the carelesness of Chri∣sti ans walking, wherein doubtless they might come up nearer to God, if they did but stir up themselves ever and anon, but we are idle, we are idle, and make many an idle complaint to God that w•• are unable to do any thing; which is true, if we consider our selves apart from Christ, Without me ye can do nothing, but * 1.41 through him we may be able to do all things, and if we be re∣newed in our inward man, what is this but a powerful propensity of the Mind and Will towards God, and that which is according to God? It is not to be doubted, but if Saints would but take more pains with their hearts, they might have many a better frame to serve the Lord, and they should not offer so many tattered sacri∣fices to him; and if men would be but perswaded to the painful part of Christianity, they may get their passions of lust more subdued, which break out, to the dishonour of God, and shame

of Christianity, and therefore justly are we to be reproved; if men would a little better cast their occasions; and husband their time, they need not be in such straits, so often to neglect, or slubber over their prayers. And for civil things, do you walk circumspectly as you might, if you made it your work and study in things lawfull: might not Christians have more regard then they have to the conveniency or inconveniency? I am sure the * 1.42 Apostle had, and therein he followed Christ, and therein he is to be our pattern, and so what is of good report and praise worthy; me thinketh it is sad when there is no care unto our hearts of these things: might not Christians walk at a closer scantling in point of offence? the Apostle would deny his liberty * 1.43 in things lawful (and haply we would think necessary too) as the eating of flesh, rather then offend his weak brother; and we many times care not, so we may have our wills, how many we offend: and so in natural things, eating, drinking, sleeping. Christians, I doubt we generally too much indulge the flesh, even to the loading of our minds, and dulling our spirits for higher things; how cometh it to pass Sabbaths are spent so sleepily, but because some wil not allow themselves nor theirs competent rest; the world incroacheth upon God, or else they load themselves with the creatures, so that they cannot hold up their heads, ei∣ther they are over-worked, or over-charged with surfetting and drunkenness, doubtless, this is reducible to those great evils; well, the Lord reprove us for it, for we are very guilty, we walk very loosely in comparison of the examples of some of the Saints; yea, I do verily think there is many a poor blind Papist will rise up in judgement against many of us that are Professors, that have more light then they.

2. It is a word of Reproof of another sort, that instead of walking exactly with God, following him fully, their hearts are devided; some there are that have the name of Christians, and yet altogether neglect the honest and harmless conversation among men, and are altogether taken up with some small duties of Worship and shews of Religion; as the Proverb hath it, Angels in the Church, and Devils in the House, Devils in their Callings, such were the Idolatrous Iews; the Prophets with one voyce do testifie against them, for this thy cried, The Temple of the Lord, the Temple of the Lord, are these, &c. but considered

not that they made this Temple of the Lord a Den of Thieves, a Sanctuary to defend them, a cover and cloak for their wicked∣ness; and so the Prophet again, This people draw near me with * 1.44 their mouths, honour me with their lips, but are far from me, and the conversation also which answers more to their hearts then to their lips, it is the very counterpane of their hearts usually. 〈◊〉〈◊〉 this an exact circumspect walking? do you think thus to impose upon the holy one of Israel? doth not he regard, think you, what your dealings are between man & man? and how you carry it in your Families, in your Shops, as well as in the publike alto∣gether? this is very reproof worthy; our Saviour thought it so, and all the Prophets thought it so; and O that he would speak this to every carnal Gospellers heart this day.

Again secondly, There are others that are all for morality and honesty of conversation, they give every one their own, they are not injurious, they are no extortioners with the Pha∣risee, they are no drunkards; but for the worship of God, they know nothing what it meaneth, to worship in Spirit and truth; this is not an exact walking with God, these things you should * 1.45 do, and not leave the other undone, else you follow not God fully; indeed there is many a Moralist, that is rather an Atheist then a Christian; but I will not stand upon this: Pour out thy, &c.

Again thirdly, There are a sort that neither fear God, not * 1.46 reverence man, and yet will not indure but to be called Christi∣ans; for the worship of God, if they come at it in the publike, there are their bodies, but their hearts are gone; they come to see, and be seen, to mind faces and fashions, and so sin and trifle away the Ordinances of God; in their houses nothing but hel∣lishness, all their words full of deceit and poyson, their ac∣cents are oaths, it is all the emphasis and grace they think of; their speech, their lives, what are they but rottenness, and fraud, and pride, and over-reaching? they have no regard to right or wrong, good report; or evil report, all actions are alike to them, being past feeling, and under a reprobate sence; they can∣not judge of good or evil, but call evil good, and good evil. Is * 1.47 this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to walk uprightly, exactly? Ah surely brethren, if it be exactness, it is of the devils coyning; when men teach their tongues to speak falsly, as in Shops many do, and make nothing of it, and teach their hands to work deceit and wickedness, this

is to walk exactly with the devil, to walk as other Gentiles do, whose hearts the God of this world doth mightily work to their * 1.48 own destruction: the Lord rebuke this power of sin where ever it is.

Again, It may serve to reprove another sort, and those are they who are so far from walking circumspectly or exactly, * 1.49 that there is nothing more the object of their scorn and con∣tempt then this, it is the drunkards song, as David was; and so preciseness and strictness of walking is ordinary; the world cannot bear the burning and shining conversations of some of the Saints; they are so cuttingly reproved by them, that with those Heathens, they curse the Sun, that by its shining doth scorch them. It is no new thing, the seed of the Serpent did alway persecute the seed of the Woman; and he that was born after the flesh, persecuteth him that was born after the Spirit; even so it is now, saith the Apostle: and so it is now may we say: Ismael mocked Isaac, and is it not so still? or if it be not so bold a sin as formerly, it is because the times, not sinners hearts are changed; they malign them still, watch for their halting; report, say they, and we will report it: well, remember this. you that are scorners at strictness, and circumspect and exact walking with God, you are set down in in the scorners chair, the Lord * 1.50 be mercifull to you; for few that arrive to that pitch, and take up their rest in sin, that are therein setled, are brought on to Christ: you are the Ring leaders in the way which leads to destruction; this is another.

The next Use then shall be a word of Exhortation to us all; If it be a duty so much lying upon us, then to buckle our selves * 1.51 to it, to walk exactly: O see to it, I charge you all, and the Lord lay the charge upon mine own soul: as you will ever lift up your faces without spot, and with comfort at the day of your summons, and appearing before the Judgement seat, so walk circumspectly; I know none of our hearts but they do, or may, accuse us of much unevenness in our walking: do you know it brethren, and will you dare to continue in it? I may not descend to particulars: but do not your hearts smite you for looseness of spirit towards God? hanging back often, neglecting, shuffling and cutting with God, putting him off with any thing? and is not this a cursed thing, to do Gods work negligently? to bring a

female when he have a male, doth not your hearts smite you for this? you do not take heed to your ways, lest you sin with * 1.52 your tongues; there is much falshood therein, lightness and foolishness, (if not poyson and destruction there,) nor to your feet, they make haste to vanity, you shun not occasions of sin, as you would an infected person or family: O surely if it were not so an importunate duty, the Apostle would not so charge it upon Christians, that make Christianity their business, to walk so exactly: but a little to move us to it, I will add some few Considerations, and then some words ••f Direction, which you may look upon as an Appendix of this Use, or else as a distinct Application of this Point.

First Motive, Consider that the way wherein you walk is all overspred with snares and nets to trap you, and that your ways. (1.) To trap you in sin. (2.) To trap you for sin. First. To trap you in sin; had not the Bird need to he wary and heedfull, and make good use of her sences to discover where she may light without danger, when every place is full of Limetwigs? is there an hook under every fair baite, and had not the fish need to take heed how she biteth or nibleth, lest she be taken? this is the case, there is a truth, and a great one in it; there is nothing we have to do with, either towards God, or to∣wards men, or towards our selves, but there are many temp∣tations accompanying it, and particular conditions have their particular temptations; and if we be not very circumspect and exact, it is a thousand to one but we miscarry, we are snared and taken, and carried away captive to some vain imagination, to some high thought, to some base lust, and there kept in strong holds, and it may cost us somewhat before we be released again; the world was never more full of snares then now brethren; for beside the ordinary snares in our trading, profession, or way of gaining; Lord, how many snares are there? it would be an in∣finite work to trace them through in all our relations. Snares, they are apt to steal away our hearts, if lovely and desirable, or else to occasion much sin another way, if otherwise; in Reli∣ligion never so many, never more seandall by the falls of eminent Professors, never were there more various pretences to the Truth, more false ways, and every one pretending to the Truth, so that it is somewhat difficult to find a solution for that

Question, what is Truth? never was the world more full of witche∣ries then now, more powerful in its enticements then now; it is hard to bear the frowns of it upon the truth, but more hard to avoid the imbraces of it, and the smiles upon error and falshood; if they think it be the way to thrive, to be of this or * 1.53 that opinion, men to whom gain is godliness, they will rather burn incense to the Queen of heaven, and tell the Lord to his face, that his Prophet is a lying Prophet to speak against their way of worship, which brought them in so much; they had their corn, and wine, and oyl then, and therefore they would not be beaten off by a Thus saith the Lord to the contrary; will the Silver Smiths let Diana go upon easie terms? and will * 1.54 not men stickle for a way of falshood, if thereby come in their gain and preferments? and will not all the world follow that way almost? had we not need to walk exactly then, to take heed where we tread? besides, if there were nothing but our own hearts, they are as snares and nets to us; how easie is it for us to be intangled in the cords of our own sins, our own pride, and self-confidence, and self-love, doting upon our selves, and a world of iniquities, each of them being a snare? Oh brethren, if you did walk among pits, and pits covered from your eys, if men did walk upon a bog ready to sink every step, how would they walk Suspenso gradu?

Secondly, The necessity of it to the end; if we would reach the end of our faith, the salvation of our souls, it must be by an exact walking, it is not a little form of godliness without the power, spreading it self through your lives will do it, else those in the 7. of Matthew had had a sufficient plea for themselves; else the Pharisees had not been much out, when they under a * 1.55 pretence of long Prayers devoured widdows houses, but they were miserably mistaken. Dear friends, be not deceived; let no man deceive you with vain words, and tell you the way to hea∣ven is broder then it is; it is a narrow way, and it is up the hill, and if you will come to heaven, you must not think that any by-path will bring you to it; that there is any nearer cut then the Lord hath made, Many shall seek to enter, and shall not be able, * 1.56 and what if that prove any of our cases, who never were sensible of such a duty, in strict, close, exact, circumspect walking, how w••ful will our conditions be? men seek to enter, but they will

not strive, they will walk hand in hand with the people of God' but they will not walk exactly, they will take a liberty to their spirits, though their souls perish by it.

Thirdly The difficulty of the way should put us upon exactness; it is a narrow way: there is a necessity, you heard before, if you * 1.57 miss it, you sink and perish; but men think it is easie to find and keep, but this is ignorance; our Savio••ur saith it is a straite way, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an afflicted way, or a way crushed close together: a man cannot tell almost how to miss the way to hell, he may wink, and walk thither, he needeth no light to his feet; the way of the wicked is as darkness, and while they are in that darkness, they may be sure they are in the way to destruction; and he that is but a fool & bungler at the service of sin, is not ingenuous, may make a shift to come thither; how easily to tumble down the hill? but to recover a mans self, to get up the hill, this is the la∣bour indeed. It is narrow, and then it is not such a beaten path, and therefore not so easie found: some track there is, but it is * 1.58 not so beaten and beautified with the feet of the shining Saints, as to be easily discerned, but it is rather a way in the ayr, and indeed none can see it untill he be in it, and therefore there is a neces∣sity of exactness, circumspection in walking; if a man have a hard way to find, be upon a great plain, or a waste howling Wilderness, where there is no way beaten, and among enemies, in danger to be destroyed, this man had need look well about him, to walk exactly indeed.

A third Motive may be because Iniquity abounds, the love of * 1.59 many waxeth cold: and therefore from hence it is that there are so many offences, so carelesly given and so easily taken; if Peter and the men of Knowledge have no more love then to walk so * 1.60 offensively, have no more tenderness of others, what need had the weak then to walk wisely, circumspectly, lest you be drawn away with the dissimulation of a Peter, as Barnabas was, he looked not so well to his steps as he should: as on the other hand, if you slip and fall, and walk not wisely, if thy foot slip and thou stumble, there are few that are so spiritual and full of love, as with the spirit of meekness to restore thee again; it is too too apparent even in the eminentest Saints; they are rather * 1.61 ready to a withdrawing, a casting off communion, and fellowship, and therefore thou hadst need, who ever thou art, to walk

wisely and circumspectly, else thou wilt be in danger of giving offence to some of the little ones, and woe be to him by whom offences come; or else thou maist be insnared and stumble upon others miscarriages and so thy soul be destroyed, or in danger of it, as the Apostle speaks; will not that man walk warily that * 1.62 hath stumbling block upon stumbling block, is in a rough way? and if he tread aside, is in danger to put out a joynt, or break his bones▪ so it is here.

Fourthly, How much honour hath God by a circumspect con∣versation? hereby is my Father glorified, if ye bring forth much fruit, Let your light so shine before men, that they may see your good works, and glorifie your father which is in heaven; hath he * 1.63 put so much honour upon all the Saints, as to make them one with himself through his Son, make them sons and daughters, Kings and Princes in all lands, heirs apparent to the Crown of glory, and shall not we honour him? Oh how sweet and com∣fortable a condition is it, when the ways of God are well spoken of by reason of any of us? and how uncomfortable when they are evil spoken of by reason of any of our uneven walking? O be tender of the Name of God, and be at some pains the more to look to your ways, that he may be lifted up, and exalted by you: O therefore cut off hereby all occasions from them that seek occasion, as the Apostle speaks of himself, therefore he would abridge himself of his liberty somewhat; and the Gospel is glo∣rified much by such a circumspect walking; an Art or Science is then honoured, vvhen a man is perfect and exact in it; so is the Gospel, which teacheth this holy walking; vvhen vve come up to * 1.64 it, we honour the Rule vvhereby vve vvalk, that shining speaks the beauty of the Rule, that ye may a dorn the Gospel of Christ.

Fifthly, You may by thismeans draw others to a liking of the vvays of God; the beauty of holiness, the more visible it is, the more attractive; vvhat maketh sinners think so vvell of their own condition, and so meanly of Religion, vvhen prest upon them? they see nothing more in the Saints then in others they are as careless of thir steps, make as many balks as others, keep no stricter a vvatch over the door of their lips, have no more com∣mand of their tongues then others, there appears no more can∣dor, ingenu••ty, self-denial then in others, but visibly as griping, covetous, peevish, revengeful as others; this is not the way to

vvin any; this is the vvay to drive away the Roes and Harts that are looking towards a vvay of God, but quickly frighted away. What knowest thou, O vvoman, but thou maist by thy heavenly conversation, strict circumspect vvalking gain thy husband? and thou husband thy vvife, and parents your chil∣dren, and children your parents, and masters your servants, and servants your masters, and one neighbour may gain another; and vvill not this add to the vveight of your crown? O there∣fore * 1.65 I beseech you, vvill you resolve upon it.

Now in the next place, a vvord of Direction, vvhat course to take; alas, vve are like children, must be taught to go, vve know not vvhat foot to set forward in this great vvork. I shall therefore in the first place give you a vvord of direction. First, beg of God to mix this vvord vvith faith in your souls, that you may believe it to be so great, vveighty, important a duty; labour to get a heart sensible of your vvandrings, uneven vvalkings, how far you have been vvide of this narrow vvay, both before and since you have vvalked Zion-ward, and so to be humbled under them; for you must here plough up before you plant; your course will hardly hold if you set forward with a purpose to walk more exactly, except you be sensible how great the evil of turning aside, or loose walking hath been: well then, begin at the right end, and see how you have (it may be) for a long time, * 1.66 not only wandered from the way, but loved to wander; you have not only erred, but you have erred in heart; you have had the Law of error in your heart, as the Saints have the Law of Christ in theirs; and this indeed is the height of Rebellion and fro∣ward walking; it is frowardness indeed this provoked the Lord to shut them out of Canaan, yea, he, swear they should never enter; and if it hath not been so with thee, for this very cause, O how should this abounding grace which hath made the diffe∣rence, melt thy heart to pieces before the Lord! and that would be a good preparative to a circumspect walking for the future; the Wormwood and the Gall remembred how evil a thing and bitter it is, that you have so departed from the Lord; and the straite path will be a notable help to keep you closer to him for the time to come.

Secondly, Set your selves always as in his presence, so the * 1.67 Psalmist did walk as in his sight; if ever the Scholler will write

exactly, it is while his Master is looking on; or the servant work exactly, it is when the Masters eye is upon him. O if we could but have our eye ever up to the Lord upon all occasions, as the Psalmist speaks, how circumspect would it make us? the eye of a * 1.68 holy severe man, how would it awe us? we would not entertain such thoughts, such ends as we do, if men were but privy to them; why, now vve forget the Lord; O therefore brethren, be you vvith God, abide with him in your hearts and conversations * 1.69 what ever they be; and if we be vvith him, he vvill be vvith us, and this is the vvay to vvalk uprightly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as in Noah his case; and vvhen did David carry himself vvisely, but vvhen the Lord was vvith him? and this vvas the reason of it, he set God before him, and vvalked vvith God, and God vvalked vvith him, and that pre••ence vvill be sure to keep us in the vvay.

Thirdly, Let the Word of God dwell richly in you, in all vvisdom and understanding; It is not enough to have the * 1.70 Scripture in your houses, except you have the Word hid in your hearts, that you might not sin against God; vvithout light a man cannot discover the stumbling blocks, or the turnings and vvindings of his way, but it is a thousand to one but he misseth it: a man cannot be an exact dealer, if he have not the rules of his art, or trade exactly; men would be ignorant of nothing therein, lest they should be over-reached and deceived; and yet how contented are we to be ignorant here of much of Gods mind, without which we cannot keep his way, nor walk circum∣spectly. I hope you do, many of you, study as well as read the Scriptures, and hide it in your hearts, for this end, that you may be filled with a full assurance of understanding: this is another: how often do we step out of the way and know it not? and how * 1.71 often do we stand pausing, and lose much time? when we should walk and work, we are then to enquire, and to learn, and know not which way to turn, to the right hand or the left, and all because we have not our sences exercised, by reason of use, to * 1.72 discern between good and evil.

Fourthly, If you would vvalk exactly or circumspectly, you must often apply the Rule to your vvays, to see what suitable∣ness there is between them, how they correspond? it is not a measuring at the first setting out vvill serve your turn, you must be often measuring, as an Architect, he vvill often use his Plum-Line

or rule, if you would make straite and exact work of it; * 1.73 ponder the path of thy feet, and let all thy ways be established; do you think once for all vvill serve the turn? no, David did think upon his vvays, and turned his feet unto his testimonies; the word there for thinking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 noteth some accurateness in surveying a mans life; the word signifieth, curiously to devise, as cunning Artificers, because such devises are the work of the thoughts: so then he did with great exactness think upon his ways, studied to find out every error to an hairs breath, and so * 1.74 to frame his course: and why should not the godly make as cu∣rious vvork of it in holiness, as sinners do in sin? and this is the very reason vvhy men do often miss their vvay, they do not often inquire vvhat the rule is vvhereby they vvork, and for vvhat end they do this or that: this is to look round about us: as a man, if he go on, and there be many turnings, and never look backward nor upward to see vvhither his course be straite, it is five to one but he goeth out of his vvay, ye should have said, vvhy do vve persecute him? so they should have said, but so they did not say; they should have inquired for vvhat end they did it, by vvhat rule; so the Jews in their blind rage against Christ, * 1.75 alas, they knew not vvhat they did: look to thy foot then in thy spiritual and thy civill conversation: in thy spiritual, and offer not up the sacrifice of fools, for they know not that they do evil, make rash vows, and then break them, and think to put it off, by saying, before the Angel it was an error: this is the sacri∣fice of fools, they inquire not before hand what they do; and so in your civil conversation, inquire what, and why you do this, or * 1.76 the other action, that the end be holy, and the rule holy, even the Word of the ever living God, and then there is hope you will go straite: A fools bolt is soon shot, they neither mind the art of shooting nor the mark, and therefore never hit the mark: how came it to pass the Jew swere so bruitish in their adultery and Idolatry, to worship Stocks and Stones? why, saith the Text, None considereth in his heart, neither is there knowledge and understanding to say, I have burnt part of it in the fire, yea, also, * 1.77 I have baked bread upon the coals thereof, I have roasted flesh and eaten it, and shall I make the residue an abomination? and shall I fall down to the Stock of a tree? he feeds on ashes, a deceived heart hath turned him aside that he cannot deliver his soul, nor

say, is there not a lye in my right hand? so a deceived, a bewitched heart, with some pleasant lust, or somewhat that men are bent and set upon, turns them aside, they cannot deliver their souls, they cannot say, is there not a lye in my right hand? and if they could but say thus, and examine their ways, lay their steps to the rule, they would walk more orderly.

Fifthly, In every serious undertaking, enquire of God, seek his face, in all thy ways acknowledge him, and he shall direct thy paths; but indeed here is the misery of it, we will first re∣solve what we will do, and then go and enquire of God, which * 1.78 is to mock him to his face. David went among the Philistians of his own head, without inquiring of God, and what came of it we see; he was gotten out of the way, and many a sna••e was he taken in, and many a stumbling block did he fall upon, before he returned into the way again; how hard was he put to it, to * 1.79 tell lyes to Achish, to dissemble, and put hmself on to fight with them against Israel; but that the Lord did wonderfully deliver him: never poor man was in a greater straite; at other times he did beg of God to direct him, and he did lead him, and upheld his goings, O that my ways were directed, saith he, to keep thy Sta∣tutes. Without his Spirit (though we have the rule of the Word * 1.80 yet) we cannot rightly apply it to our particular cases and acti∣ons, and therefore we had need to go to him.

Sixthly, Be sure we look to our humility, to keep our hearts low before the Lord, for those are they he will teach his way; * 1.81 the more humble a man is, and the lower thoughts he hath of himself, the more circumspect will he be; this humility is oppo∣sed to that confident rage of some men; A prudent man looks well to his goings; but a fool rageth and is confident: This I say, saith * 1.82 the Apostle, that every one of you think of himself not more highly then he ought to think, but to think soberly, according as God hath * 1.83 dealt to every one the measure of grace: When a man is so confi∣dent, he knoweth his way as well as any can tell him, and there∣fore he will enquire of no man; this man of all other is most likely to go astray, therefore look to this.

Seventhly, Take heed of Squint eyed ends, for they will draw aside the heart, the affections, the feet of the soul; if we look not straite before us, but alway looking on one side, it is not likely we shall make straite steps to our feet; therefore saith the Wise

man, Let thine eys look strait on; and thine eye-lids look strait before thee; to the mark of the price, as the Apostle aimed at that; look * 1.84 strait before you, to the strait rule, it is to walk before you, and this is the way to keep your selves right in the way, this is the way, not to turn to the right hand nor to the left; they were Jehu his ends which drew himself▪ aside: afterward, to counte∣nance and set up the same Idolatry which he himself had destroy∣ed, or else to continue some Idolatry, though he destroyed some.

Eighthly, Take heed of halting between two, of going to a kind of neutrality, as the Jews were guilty much in this kind; If God be God, follow him, and if Baal be God, follow him; little bet∣ter * 1.85 were they that vvould reconcile us and the Papists together by a commission, for this haltingwill draw us out of the vvay by degrees; make strait steps to your feet, lest that which is lame be driven out of the way and not healed; away then with comply∣ing with the times and parties, vvhose vvays vve judge to be false, any further then the Law of Christ, the Law of Love re∣quireth us to own them, vvalk vvith them.

Ninthly, Forecast vvhat temptations and snares you may meet vvith in the vvay of God, lest if you meet vvith more then you * 1.86 expected, you be overtaken by them; therefore our Saviour tells the man vvhat he vvas like to trust to, The Son of man had not where to lay his head; you must forecast to meet with many tribulations in the way to heaven: if you dream of a vvay strewed vvith Violets and Roses, and find Briers and Thorns, what a sore discouragement vvill this be, and a temptation to forsake the vvay, to turn aside from following the Lord? ex∣pect then that you may be assailed by the frowns, yea, and smiles of the vvorld, vvhich is more dangerous of the two; that you may lose friends, relations, the love of all, and be hated of all men, for the name sake of Christ, the more exactly you walk; for the vvorld cannot bear too great a lustre and glory of holiness in any; expect this, it vvould be no strange thing to you then, no more then you look for, and then it vvill not be so dangerous to thrust you aside from following the Lord.

Tenthly, Labour to arm your selves vvith a strong perswasion of the Al-sufficiency of God, to keep you in, and deliver you * 1.87 from the threatning evils you may meet vvith in your vvays, and

of the Al-sufficiency of his goodness, to be your exceeding great reward, though you have but little with righteousness here in this world; and then brethren, you will hardly be drawn to the right hand, or to the left; what is the reason that fear turns many men aside? and it is very ingenuous to find out diverticula, as Calvin saith; and as you see in the case of Peter and Abraham, when he lyed to save his wife; and so David when he spake untruly to Abimelech the Priest first; and then afterward to Achish King of Gath, as you have it in the Story, in the first Book of Samuel, his fear overwhelmed him, he had forgotten his rock, the Lord Je∣hovah: and so for God, would men be so full of self-seeking as they are, if they did believe that God were able to make an abundant recompence to them, though they had little in the world for their service of him? it is a very plain case, Abraham * 1.88 would not take from a thread to a shoo latchet of the King of Sodoms goods, they should not say they had made Abraham rich, he had God was an al-sufficient portion to him: O••if men were of this spirit of faith in Gods al-sufficiency, the smiling world would very little prevail to draw any aside to the thri∣ving side, or opinion, as I doubt it is; well then, labour for this perswasion, and you shall find it a wonderfnl support to keep us upright in our goings, which is a great part of this circumspect walking.

Alas, But you vvill say, this is a difficult duty indeed to walk thus exactly, and as I may say in a frame; and if this be so, who then can walk the ways of God, if there must be this strictness? To this I answer.

First, Plead not the difficulty against a duty, for difficult duties must be done▪ by how much the more difficult, by so much the more excellent; and vvhat else were the difference between the form and the power; between a Saint and an Hypocrite, if the Saint did not take up the most strict inward spiritual diffi∣cult services, as well as the more slight and outside, and overly? lay the necessity then in the other▪ ballance against the difficulty, and see which will weigh down the other.

Secondly, Suppose thou be weak and find thy self far short of this duty, yet there is no reason thou shouldest be discouraged, * 1.89 but lift up the hands that hang down, and stir up your souls to it, and buckle to the work, there is nothing so hard, but diligence

will overcome, specially if you consider the condition thou art in, if thou be in Christ, for then thou hast a fulness of strength in Christ, through him, saith the Apostle, I am able to do all * 1.90 things; and why not thou as well as the Apostle? is there not as much fulness now, and is not Christ as free to communicate it now, as then only? thou sittest down discouraged, and wilt not go to the Fountain for relief. Again (2.) In Christ thou hast all the Promises, Yea and Amen; now how many such promises are * 1.91 there? He will give the Spirit to them that ask, and he keepeth the feet of his Saints, and such as have no might he will renew their strength, and they shall run and not be weary, and walk * 1.92 and not faint, and the way-faring man (though a fool) shall not err therein in this way of God, which is cast up; you let these precious Promises lye dead; why do you not improve them, plead them with the Lord? Say then with the Psalmist, O that my ways were directed to keep thy Statutes: say to him, Lord, thou requirest a circumspect, an exact walking before thee; * 1.93 there are so many stumbling blocks and snares within and with∣out; and I am so foolish and weak, I am ignorant of Satans de∣vises, I cannot order one of my steps to avoid them thy promise is, the foolish shall not wander; thy Promise is to give strength to them that have no might; I am the poor creature that hath no might, to will is present, I would fain walk thus circumspect, but how to perform it I find not. O see if the Lord do not con∣descend to take you by the arm, and to teach you to go, and to keep you close to himself in his ways, and in every respect be as good as his word to you, and at the end, himself be your exceeding great reward for your so walking before him.

We have done with the Apostles Exhortation to walk wisely, now we come to the Argument he enforceth it with; Not as fools, but as wise; Sapientia prim••, stultitia caruisse; the Apostle setting the contraries one against another, would make it the more clear and emphaticall, and therefore this maner of speaking is of∣ten used in Scripture: If we spake to one part, the other will fol∣low by the rule of contraries, and we shall in the enlargement meet with it by way of Doctrine.

The Doctrine therefore is this, It is an Effect, and an Argu∣ment, * 1.94 a Proof of Christian Wisdom indeed to walk circumspectly, exactly: If you would approve your selves to be wise memas you

profess your selves to be, then walk circumspectly, exactly, this is one of the highest demonstrations of it you can give,

I shall endeavour to prove this by some Scripture, and then shew in some particulars how it is apparently wisdom thus to walk, and then make some Application of it.

For the proof of it, there are many Scriptures which make it appear: walk wisely toward them which are without, redeeming * 1.95 the time: where exact and circumspect walking towards them which are without, lest we offend them, drive them away from Christ, prejudice them against the ways of Truth, is called a walking wisely; there is great need of wisdom then to all other parts of this circumspect walking; it is of the like force with that of the Spouse, I charge you by the Roes and Harts of the field that you stir not my beloved before he please; stir him not by any un∣seasonable * 1.96 importunity, nor by any provocation drive him away, for if you do, this will be offensive to the Roes, creatures easily frighted away▪ that are wild, and but beginning to be tamed; now this is wise walking; and that of the Psalmist, The * 1.97 fear of the Lord is the beginning of wisdom; and a good understand∣ing have they that keep his commandments, his praise endureth for ever; the fear of the Lord is the beginning of wisdom; this is the head, the top of wisdom, the principal part, for this compre∣hends the first part of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or rule, that is to say, that which guides us to a right worshipping of God in Spirit and in Truth, which is the first thing; this is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the godliness the Scripture so often maketh mention of; to be exact in this, is the beginning, the first born of wisdom, and the end of wisdom is to keep his Commandments, all his Commandments, respecting man and God; or else fear of God is put for the inward principle of obedience and keeping the Commandments, for the real de∣monstration of it in a holy and righteous conversation: which way ever you take it, a good understanding they have that keep them; so that it is an effect and argument of wisdom; Be wise now therefore, O ye Kings, be instructed ye Judges of the earth; * 1.98 they are usually, or would be wise men already; I but there is one piece of wisdom that the Laws of men teach not, but the School of Christ, and that is, Kiss the Son, lest be he angry, & ye perish from the way, or in the way; and so another Scripture saith, This shall be your wisdom in the sight of the Nations, if ye

keep the Commandments of the Lord, they shall say, surely this Nation is a wise and understanding people; I will beleave my self wisely in a perfect way, saith the Psalmist; if ye walked in a perfect * 1.99 way and exactly, it would be wise walking indeed; and therefore you shall find, that all grace and ability, and strength, whereby we * 1.100 are enabled to walk the ways of God aright, it is called Wisdom; * 1.101 get Wisdom, get Understanding; Wisdom is the principal thing, and what is this, but an ability to walk the ways of God exactly? no more for proof.

For the further confirmation of this Doctrine, take these Considerations.

First, It is wisdom to propound a right end, to chuse the chief good for his chief end, is a principal part of wisdom: the Hea∣thens professing themselves wise, they became fools; they * 1.102 thought they were able by the creatures to run up to the first being, and so the first and chief good; but wofully they were mistaken. A fool he is that works for no end, as many men do, they bowl away the greatest part of their lives, without any mark that they aim at that is good; this is the folly which is * 1.103 bound in all mens hearts; it is wisdom then to have a mark whereat men aim in all their actions, and to have this mark the chief good, the right end whereto all should he directed, to make him who is the Alpha the Omega; it is no small peice of wisdom; The eys of a fool are in the ends of the earth, but * 1.104 wisdom is before him that hath understanding; here, and there, and every where, vvhen they should be fixed upon some mark or stop to which all should be directed, as the Apostles vvere, he had his mark in his eye still, and they should let their eys look right on; this is wisdom indeed. Now this is one, peice of exact walking and a main one too, thus to eye the first and chief good, that is to say, God himself for our last end, to propound him to * 1.105 our selves, as the center of our souls, wherein alone we can rest with satisfaction; Whom have I in heaven but thee? and there is none upon earth I desire in comparison of thee; this was a wise man * 1.106 indeed: this is the first: Wisdom consists in the provision of the end.

Secondly, To provide and make use of the right means to this end in general, is another piece of this Wisdom; the wise mans eys are in his head; if a man have never so good an end, and yet

know not which way to compass it, nor how to go about to gain * 1.107 it, this is a fool▪ when a man hath the mark in his eye, to set the byas the wrong way, and so to go clear off this end, argues * 1.108 not skill but weakness, his heart is at his left hand; and indeed herein is most evident the power of Wisdom, to discover the right means for such an end as will make a man happy, and to know how to make use of them, and accordingly to improve them for that end: the Wisdom of the prudent, is to understand * 1.109 his way; now who is it that doth this, but the circumspect exact walker? others, they turn the byas another way, some to pro∣phanness, others to heresie, &c. they tread not the track at all, as if a man intending to go South-ward, takes his course quite North∣ward, clean contrary. So men intend heaven, but their course bends hell-ward: sure this is folly: no, no, Jesus Christ is the Way, the Truth, and the Life, and he alone, and therefore this is * 1.110 Wisdom brethren, to know who is the Wisdom of the Father, to come to him, close with him, walk in him, as we have received him.

Thirdly, It is Wisdom, and great Wisdom for men then to take the nearest way, and easiest way to a thing; Labour in vain is not the character of a wise man; that doth movere, & non pro∣movere••; now it is labour in vain to go a further way about, or a worse way to an end, when there is a nearer and better; frustra fit per plura, quod fieri potest per pauciora; how many miles doth a Spaniel run in his excursions to no purpose, whereas if he kept close after his Master, he would not, nor need to tyre him∣self so much nothing near; and so it is with many a soul that doth follow Jesus Christ indeed, but they follow him not closely, do rove and ramble many times, and then are fain to come in again to the way by the weeping cross, the by-paths being rough and harsh, and full of pricking bryers and wounding thorns; no surely, brethren, the rule of holy walking is the strait∣est path that leadeth most directly to heaven, there is no nearer way then God hath there chalkt out for us; and therefore the exact walker that keepeth closest to this rule, to walk according to this rule, he goeth the nearest way; men dream they have a nearer and an easier way then this strict and strait path, but alas, it is but a dream, when they awake they find they are far wide from the vvay, and therefore are drawn vvith much pains, much * 1.111 heart-breaking to return again, before they can go on in the vvay

to God to heaven; foolish children they are that stay long in the * 1.112 place of breaking forth of children; we do obstruct our own mer∣cies, and make a great deal of vvork for repentance and tears, vvhich might have been avoided if vve had vvalkt circumspectly vvith God; and then in that time vvhich vve have spent, and that strength laid out upon our returning again, vvhat a considerable progress might vve have made further in the vvay of God? as in the case of David: vvas it his vvisdom, think you, or his folly vvhen he turned aside out of the vvay, fetched a vagarie, a com∣pass, I have done very foolishly, saith he in that place, I have gone out of the plain and pleasant paths of vvisdom into this * 1.113 rough and thorny vvay, and now I have gotten a thorn in my foot, a vvound to my soul; and so he did in the matter of Ʋriah: * 1.114 fools, because of their transgression are afflicted; now the cir∣cumspect exact vvalker, that keepeth close to God, he avoideth all these excursions, much of this trouble and sorrow; and is not this a notable peice of wisdom?

Fourthly, It is vvisdom for a man to suit and shape his course according to the exigence of his condition: Ye are, saith our Saviour, sent as Sheep among Wolves, therefore be wise as Serpents; that is a vvise Sheep, that being among many Wolves, * 1.115 so carrieth it as to escape their mouths and cruelty; the people of God do vvalk among Lyons, their vvay is full of Lyons, roaring Lyons, seeking vvhom they may devour. Now for a man so to vvalk as to avoid these, and yet to keep his vvay, this is vvisdom indeed: you have heard before, how full of snares and stumbling blocks and offences there are in the vvay; this is the exigence of every believers condition, some more some less; now is not this wisdom, so to carry it, as in such danger, neither to give offence, nor take offence? to keep his foot out of the snare vvhen he walks among them? O surely, this is vvisdom in∣deed; had not a man need of much wisdom that hath the eys of so many enemies upon him, watching for his halting, ready to blaz••n his infirmities, catching at somewhat they may make a reproach, accuse him to the Powers, overthrow him? this is the manner of the world, as to the outward man; and this is the continual working of Satan by sin, and all his instruments, as to the inward man; now he that carrieth his Cup so even in such a case, as to keep the favour of the King, and avoid ruin, is he

not a wise man? and so here in respect of the favour of the King of Kings; and who is this that doth it, but the exact walk∣er with God? Noah had as perverse a Generation to walk among, as any, and doutless as many snares, a world full of temptation, and yet he walked with God, kept his favour, was saved in the Ark, and brought to the enjoyment of himself; this was wisdom indeed.

Fifthly, It is Wisdom for a man to do that in its season or time, which if neglected, he will afterwards wish had been done; and to omit that, which aftterward, he will wish had not been done. It is a great part of Wisdom, to know the season for an action, For every thing is beautiful in his season: there is not a man that now liveth and heareth * 1.116 this word, but would when he cometh to die, wish he had remembred his Creator in the days of his youth: much sin had been prevented then, some provision had been made for his eternal state; do you think the young men that chear themselves in their own vanities, when they come to judge∣ment, and to stand before the consuming fire, ready to burn them up as stubble, they will not wish, O that they had fled youthful lusts, O that they had lived more by rule then by lust! but alas, then it is too late: now is it not great Wisdom, while men have the day, to work and walk? because the night cometh, * 1.117 wherein no man can work: Stultorum est dicere non putaram: I had never thought that my day was so near to an end, as now I find it; now the circumspect walker he hath the light; and maketh use of it while he hath it, because he knoweth he shall not alway have the light to work by, nor walk by; He that gathereth in harvest is a wise son; that is the season for gathering; for a man to neglect that time, and let winter * 1.118 come on, which will spoil all his harvest, and to say, I had not thought this year had been so far spent, is very gross folly: well, this is another.

Sixthly, It is wisdom to go through stitch with a work, if it be a thing worth the while: what thine hand findeth to do, do it with all thy might, (that is to say) not by halves, care∣lesly: what folly is it for a man to take some pains for an end, * 1.119 and for want of a little more to lose all? a man draweth the

bow, seemeth to take aim, but for want of a little more care and exactness, misseth the mark and loseth all: this is the case of hy∣pocrites, they take much pains for heaven, they seem to run as fast as any, and keep as much ado in the way of God as any, they pray often and much, and hear, and receive, and for want of a little more, they fall short and perish, because they look not to the frame of their hearts, their uprightness before God in it, and disallow not themselves in their halting, and therefore they lose all, and their souls, and all, is not this fol∣ly? who did more then the Pharisees for Heaven, and those in the seventh of Matthew? But they wanted one thing more, they busied themselves about many things, but the one thing more they neglected, and therefore miscarried; for a man to run, and wrestle, and strive, and yet to miss the prize for want of a litle care, to strive lawfully, a little exactness and acurateness in the manner as well as the matter of their work∣ing, this is folly: alas, how many are there that seek to enter, as the foolish Virgins, but because they add not a little more, and strive to an agony, therefore they are not able thus to seek; this is to lose all their labour.

Seventhly, Another Argument is this: It is Wisdom that takes a course for the fullest enjoyment of the last end, the chiefest good; there are, it is believed degrees of Glory in Heaven; all the Saints shall shine, but some like Stars, some like the Sun, one Star differs from another in Glo∣ry; every one shall have a mansion, and unspeakably * 1.120 Glorious, but they are not every one that shall sit on the right hand, and on the left hand of Christ in his Kingdom. It is a great Reward indeed that diligent Ministers of Christ have, that are so indeed: Christ is said to have a thou∣sand, and they two hundred Sheckels, the Keepers of the Vineyard, (that is to say) a fifth part of what he hath▪ * 1.121 Indeed in other goods, we have less good in them, and a mixture of snares, specially in our time of flesh and weakness to weild them aright, they are not so de∣sirable in the highest degree. David was loth to be the Kings Son in-Law; Seemeth it to you a light thing, to be 〈◊〉〈◊〉 * 1.122 Son in-Law to a King? it is a greater burthen then yo〈…〉〈…〉

are aware of, to carry it answerably to such a condi∣tion; Favourites places are slippery and dangerous, many envious eyes are upon them, to watch their halting, much ado to keep the heart humble in such a case; but now this good, the chief good, there is no snare in the fulness of enjoyment of him, but the more fully, the more hap∣py; the more Grace, the more Glory; and therefore for a man to take up with less here, is not Wisdom, but folly and great weakness; therefore the Apostle puts them on, That they should not lose any thing of what they had wrought, that they might have a full reward; and so * 1.123 neglect not, slubber not over your services, be exact in them, lose not so many Prayers, so many Sermons, so many Sacraments as you do, when you do them so care∣lesly, for want of a litle acurateness you lose them, and lose of your reward; for there is fruit redounding to your account in the day of Christ.

Eighthly, It is a piece of Wisdom also for a man to make sure his title to an inheritance, if worth the having; who would be so fooled as to neglect this among men, where the good is scarce worth the looking after? now here is an inheritance incorruptible that fadeth not away, an inhe∣ritance * 1.124 of the Saints in light and glory: and is it not wisdom to make it sure, not to be at uncertainties? sure you will all conclude it is: now this is the way, and no other, cir∣cumspect, exact and diligent walking; do all diligence, it is * 1.125 not an idle, loose profession Brethren, that is accompanied with assurance, no, but a diligence there must be, a work∣ing, and working out, and with fear and trembling; there must be an adding to Faith, Vertue, &c. for if you do * 1.126 these things ye shall not fall, and an entrance abundantly shall be ministred into the everlasting Kingdom. Now what wise Master of a Ship would come into his harbour tattered, and torn, full of leaks, and ready to sink, if he might come in with the sails filled, in a gallant manner, which he may do by an acurateness of stearing a right course to avoid the rocks and sands? who would chuse to go through a nar∣row wicket, as it were, hard and sharp, when he might have

a wide door opened to him? O brethren, it is wisdom to make your calling sure, every man in distrust will tell you so, and when you come to die and look death in the face, your souls will say, that it is wisdom indeed then to have assurance: well, an exact walking with God is that way to procure it: let men say what they will of peace and assurance, while they walk loosly they must give me leave to suspect all that I know, that sin will undo our peace, if we carelesly fall in∣to it.

For the Application of this then.

In the first place it may serve to wipe off that slandero••s imputation of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the false accuser of the Brethren, and of the wayes of God, and of God to us, that he casts upon Religion, as if it were a thing that were besotting, it made men fools; this is a slander the Devil hath gotten much by, and therefore he useth it much; men are loth to be accounted fools, and think that to take upon them the strict course of Religion, is the next way to it; they could never have the liberty, nor the free use of their wits, and wisdom, and policy, nor the free use of the Creature, nor the good that is in them any more; Bre∣thren, this is false; it is the greatest wisdom in the world ••ure you will say, to be wise to Salvation; to be wise to a little Popularity and Fame by ostentation of Science, falsly so called, to be wise to get a good Estate in the World, to grow rich, this is a poor thing; Brethren, but to be wise to Salvation is that will stand a man in most stead, when for all his other wisdom, and the effects of it, he shall be at his wits end; Beside, indeed this is the way to be wise for a mans name, for a mans Estate; for his Posterity also; for who is it that giveth power to get wealth? is it not the * 1.127 Lord? and is not circumspect walking before him to all wel∣pleasing, the way to be blessed? blessed in basket, blessed in store? and if he blow upon it, and curse it, you may sow much, and it will come to nothing, you may put it * 1.128 into a bag, but there are many holes, out of which it will

run; so many lusts unhealed, so many holes; and for his name, you are mistaken, it is to be righteous, their name shall be had in everlasting remembrance, it shall be embalmed; the name of the wicked rotteth, and stink∣eth, the remembrance of them is loathsom; Wisdom it * 1.129 self is folly to a fool, and so is the Wisdom of God to Salvation, foolishness to the wise men of the World; but this their way and judgement is their folly; and no greater evidence of folly, then to judge the ways of God foolishness. Well, the foolishness of God (as you count it) is wiser then men; you think it is foo∣lishness to spend so much time in the service of God, less ado would serve the turn, as the Heathen Seneca * 1.130 derided the Christians, that they lost the seventh part of their time, (that is to say) the Sabbath, because they spent it not in the service of the world and vanity, as they did; and so do you, when a man is diligent and exact in his times and hours, spends so much time in waiting upon God, you think he is a fool, he will be a beggar, but when you and he come to lye upon a death-bed together, then tell me, who is the fool: as very a fool as he was, thou wilt then wish thou hadst been such a fool; and oh that thou mightest die his death! So if some be tender, and scruple at the taking an unjust gain in his trading, that which others can easily swal∣low, they think this man is a fool, he will never do any good with his Trade, he will be a beggar. Alas, they know not that a little with Righteousness, with a good Conscience, is better then great Revenues without Right; a little with Gods Blessing, which maketh rich, giving contentation, and giving the sweet of Mercy, making them give down their sweet to them, is better then much without it; and when thou hast heaped up Gold as the dust, and Rayment as the clay, and withall, hast gotten a wound in thy Soul, a worm in thy Conscience, the rot and canker eats into thy soul, * 1.131 what hast thou gotten? who will be the wiser man? when the sins whereby thou hast gotten this, begin∣neth,

to stare like so many devils in thy face? though thou hast builded thee an house, a fair house and chambers * 1.132 by wrong, and he that dwels in a tent, is contented with a meaner condition, with a good Conscience, when the stone beginneth to cry out against thee, out of the wall, and the timber out of thy chambers, and thy ears are full, and thy heart full of the cry of thy sins and guilt whereby this hath been gotten, who will prove the wise man then? O surely Religion maketh not men fools.

Secondly, It may be a word of retortion, and serve to fasten the folly then upon the wisdom of the World; Wordlings think the people of God fools for their pre∣ciseness, but the Saints know them to be fools; will ye believe when the Lord speaks? do not harden your hearts now, and say, thou speakest falsly in the name of the Lord. Read that passage of the Apostle, and tell me what you think then; The Wisdom of the World is foolish∣ness with God; is not God the only wise God, and do * 1.133 you think the Lord can be mistaken? though we that are poor weak creatures, like your selves (may be) mis-judge, yet sure the Lord cannot; he is wisdom it self, and it is foolishness with God, he judgeth it so; and believe it, they are wise, whom he maketh wise; and they are fools, and that is folly whom he accounteth so; by the rule of con∣traries it followeth; if to walk circumspectly, be to walk as wise men, then to walk loosly and at large, is to walk as fools, according to our Text; I will give you but two or three Demonstrations of their folly, it may be the Lord will convince some poor creature of the folly of his ways.

First, It is folly for men to pitch upon a wrong end, to place their happiness in any thing but the chief good indeed; now this is evident enough, too plain, that men of the world they do place their happiness in worldly things, they have their god to worship as well as the Saints; The lusts of the flesh, the lust of the eye, and pride of life, * 1.134 to which the Apostle reduceth all that is in the World, their pleasures, their riches, their honours, these are

their ends, to which they drive on all their designs, and here they rest and sit down, and look no farther many of them; now is not this a gross mistake and grievous fol∣ly, to end so low as the earth, and what the would can afford? which will appear, if we consider, 1. That * 1.135 none, nor all these things will run parallel with the souls to eternity; therefore if they could make a man happy as long as he enjoyed them, yet afterward they would then encrease his misery, when they leave him, fuisse faelicem miserum; It is perishing bread, uncertain * 1.136 riches, many times they make wings, and are gone, even he himself outlives them; a miserable happiness that a * 1.137 poor mortal creature can out-live; if not, yet the soul out-lives them; he can carry nothing away with him, saith the Text; the poor soul must appear in its nakedness before ••he Lord Judge at that day of appearing, after death, and soul and body to eternity after the Re∣surrection shall never be the better for them; alas, the remembrance then of your pleasures, and honours, and riches will be but a sting to your souls to eternity, that such enjoyments you had, and used them no better. 2. As they continue not, so while a man can keep them, they cannot, they do not satisfie the soul; if any man could, Solomon might have pickt out an happiness out of them, when he had so much wealth to procure them, so much wisdom to improve them, so gave himself to find out; but the sum is, vanity of vanities; not only vain, but vanity; and vanity of vanities, and all is va∣nity; the greatest vanity, they are empty, there is no substance in them, they will not satisfie the soul; there is no sutableness between such earthy things and a spi∣ritual being, nor equality between their greatest vastness and the largeness of a soul; they can never fill it, and therefore it can never rest, but the more a man hath, the more he * 1.138 would have still; drinking doth but increase their thirst; and therefore well might the Psalmist bebeast and befool himself for setting such an esteem upon them. So foo∣lish was I and ignorant, and even as a beast before thee,

when he thought them to have more in them, then they had, and therefore that they were the happy men that flourished, and it was in vain for him to cleanse his heart, &c.

Secondly, If they should, or do propound a right end, yet they miserably miscarry in the means towards this end; For, First, There are some that are wise to do evil: but to do good, they have no knowledge at all; and if men make God and Heaven their end, is this * 1.139 the way to it? will the way to the devil, and the way to hell bring a man to Heaven? and yet this is the course that most men run, as if men would be saved by con∣traries, and were Christians by antiphrases, because they are most unchristian; surely Brethren, the Spirit of God and the Scriptures every where hath determined sin to be folly, and calleth sinners fools, therefore we read of working folly in Israel so much now; if one part of Wisdom be to aim at the right end, surely Wisdom agreeth notwith it self, if this be another part of Wisdom, the Wisdom to do evil, which indeed is improper∣ly called wisdom; but it is a cursed skill and ingenuity which men have, whereby they are more industriously wick∣ed; this is so far from Wisdom, that it is the very height of folly.

Again, Secondly, It is the Wisdom of the World to get a name of Christianity, and therewith satisfie them∣selves; take the power who will, so they have the name, and pass for Saints; gain is their godliness, and when they have gotten the gain by it, the Godliness they care not to walk in, but in their pleasures of sin; the * 1.140 shew of Religion is profitable, but not the reality, it is burthensom; is not this folly with a witness? can the Shadow be profitable, and not the Substance? the Shell and Husk, and not the Kernel? can that be pro∣fitable, whose Praise is of men, and not that whose praise is of God?

Again, As the top, and crown, and quintescence of their folly; they are wiser in their own conceit, then several

men that can render a reason, as he spaaks of the slug∣gard; and such are all those that will not be at pains for * 1.141 God and for Heaven: if men might devote all the flower of their youth, the ripeness of their age and strength to sin, and when they come to die, have Heaven drop in their mouthes, many would be saved; but if they must be at such pains for it, walk so circumspectly, strictly, in a frame, by rule thus, and be exercised in morti∣fication, renewing their repentance, so much ado with searching and trying their ways, they think the wisest course is to sit still; it is better sleeping in a whole skin, and seven men that can give a reason, are not so wise * 1.142 as they; let Ministers say what they will, they will not be∣lieve but they are the wiser men of the two; O he that is thus wise in his own conceit, there is more hope of a fool, then of him; well then, if the world pass for fools, they are the fools indeed in grain; and when Saints and sinners, the strict walker with God, and the formal Hypocrite shall appear before the Lord at the last day; then (if before you will not believe) you shall know who were the wise men, and who were the fools.

Thirdly, Then let Wisdm be justified of her children; * 1.143 you that are the true sons of Wisdom, and not bastards, and pretenders, justifie Wisdom then, though all the world run a contrary course, and count it folly to walk thus circumspectly; do you count it your Wisdom, as the Lord counteth it, to be strict and exact in your walk∣king; no matter though the world stigmatize you for fools, that you neglect your concernments other wayes sometimes, to gain a nearer approach to Christ, if the Lord judge you wise men; the argument is very strong: for what man can bear the imputation of folly; in∣deed every man would be wise, Vain man would be * 1.144 wise, though he be born like a wild Asses Colt; but the Saints methinks, that know in some measure what the Wisdom which is from above doth mean, should labour to approve themselves wise men indeed, by a circumspect walking with God. And you that profess the Name of

Christ, though it may be not all of you, in truth you would be wise, though you walk not circumspect∣ly; shall I bespeak you in the Prophets words, how say you, we are wise, and we have the Law, &c. when you * 1.145 walk not by this rule; Ah take heed you prove not foolish Virgins when all is done: it is not Wisdom to dal∣ly with Religion and with God, he will not be mocked. Then you that are wise indeed, and do in a good part walk exactly, shall I beg of you, that you would yet more and more labour to approve your selves wise men and wo∣men, in a great exactness of your walking, avoiding all appearance of evil; as the Apostle speaks, in following * 1.146 after whaever is comely, of good report; you know what the Wise man saith, A man that is in reputation for Wisdom, that passeth for a wise man and a close-walk∣ing * 1.147 Saint; a little folly is like a dead Fly in the Box of Oyntment that maketh it stink; by how much the more the Lord hath done for you this way, be so much the more careful: O it is this Wisdom that will make your faces shine, Brethren: so it did the face of Moses and * 1.148 David, but a little folly in a David, what a blemish it casts upon it, and what a reproach and blemish upon the beautiful way of holiness?

O then, I beseech you Brethren, Labour to cease from your own Wisdom: for indeed this is folly, and contra∣ry to the Wisdom of God; He that hearkneth to counsel, is wise: It is a sad thing when the People of God are not * 1.149 advisable, are so full of self-will and self-wisdom that they cannot cease from it; so David in numbering the people, he had good counsel given him, though by a man far enough inferiour to himself in spirituals, but was not advisable, and what a blot did he bring upon him∣self? * 1.150 we profess to give up our wils and wisdoms to him, and yet when it cometh to the pinch many times, we must have our wils, and we must have our own con∣trivances go forward, or else we cannot aquiesce; I said in quietness and confidence should be your rest, * 1.151 but you would not.

Again, Then beg this Spirit of Wisdom more earnest∣ly, greater measure of it, for it is he that giveth Wis∣dom to walk exactly; this Wisdom from above, which is pure, and peaceable, and gentle, and easie to he in∣treated, so that a child may lead such a man or woman, if * 1.152 he present any thing of light and God to them: And then Brethren, when you have the Spirit, walk in the Spirit, in the Power of this Spirit of Wisdom, let it pre∣vail over your own wils, and your own opinions of your own ways, subject all to him, and you shall find that he will guide you by his counsel, and afterwards receive you to Glory. Thus much for this Observation.

These were his last Lecture-Sermons, the last words; viz. Redeeming the Time, because the dayes are evil, He stayed not to finish.

FINIS.

Notes

• * 1.1

  Doct. 1.
• * 1.2

  Gen. 17. 1. 2 Kin. 20. 3. Psal. 1. 1, 2.
• * 1.3

  Phil. 3. 20.
• * 1.4

  Eccles. 10. 16.
• * 1.5

  Psal. 1. 1.
• * 1.6

  Ephes. 5. 12. R••m. 12. 2.
• * 1.7

  Prov. 14. 12.
• * 1.8

  2 Tim. 2. 19. Ephes. 5. 12. 〈◊〉〈◊〉 Cor. 6. 17.
• * 1.9

  Act. 26. 17.
• * 1.10

  2 Cor. 7. 1. Psal. 8. 4.
• * 1.11

  Prov. 3. 17. Matth. 1••.
• * 1.12

  Gal. 6. 16.
• * 1.13

  Eccl. 12. 10. Colos. 4. 5. Mat. 10. 16.
• * 1.14

  2 Sam. 21. 1, 2. Rom. 10. 2. Phil. 3 〈◊〉〈◊〉. Eccl. 7. 16.
• * 1.15

  Mat. 10. 16.
• * 1.16

  Gen, 6. 9.
• * 1.17

  Gen. 6. 9.
• * 1.18

  Num. 14. from 6. to 10.
• * 1.19

  Gal 2 12, 13, 14.
• * 1.20

  1 Cor. 11. 1.
• * 1.21

  Cant. 1. 8.
• * 1.22

  Rom. 7. 14.
• * 1.23

  Isa. 64. 5. Rom. 12 8. Gal. 6. 1.
• * 1.24

  Prov. 4. 27. Deut 5. 32▪
• * 1.25

  Psal. 39. 1.
• * 1.26

  Acts 18. 25.
• * 1.27

  Mat. 2. 8.
• * 1.28

  Heb. 12. 13.
• * 1.29

  Prov. 4. 25.
• * 1.30

  Ephe. 5. 15.
• * 1.31

  Ier. 20. 10.
• * 1.32

  2 Sam. 12. 14. ••er. 20. 10.
• * 1.33

  2 Cor. 10. 32.
• * 1.34

  Rev. 2. 14.
• * 1.35

  1 Cor. 8. 9, 10, 11.
• * 1.36

  Rom. 14.
• * 1.37

  2 Pet. 2••
• * 1.38

  Col. 4.
• * 1.39

  Psal. 119. Isa. 53. 6. Psal. 95. 〈◊〉〈◊〉
• * 1.40

  Ʋse 1.
• * 1.41

  Ioh. 15. 5.
• * 1.42

  1 Cor. 6. 12.
• * 1.43

  1 Cor. 8. 13.
• * 1.44

  Ier. 7. Mat. 15. 22. Isa. 29. 13.
• * 1.45

  Luke 18. 11.
• * 1.46

  Ier. 10. 25.
• * 1.47

  Ephes. 4. 8. Rom. 8. 1.
• * 1.48

  Ephes. 4. 17.
• * 1.49

  Psal. 69. 12. Gal. 4 29. Gen. 21 9.
• * 1.50

  Ier. 20. 10. Psal. 1. 1.
• * 1.51

  Prov. 19. 16. He that despi∣seth his way shall die.
• * 1.52

  Ier. 48. 10. Mal. 1. 14.
• * 1.53

  Ier. 44. 16.
• * 1.54

  Acts 19. 24.
• * 1.55

  Mat. 7. 24. Mat. 23. 14.
• * 1.56

  Luke 13. 24.
• * 1.57

  Mat. 27. 13.
• * 1.58

  Cant. 1. 8.
• * 1.59

  Mat. 24. 12.
• * 1.60

  Gal. 2. 13. and 14.
• * 1.61

  Gal. 6. 1.
• * 1.62

  Gal. 6. 1.
• * 1.63

  Ioh. 15. 8.
• * 1.64

  2 Cor. 11. 12.
• * 1.65

  1 Cor. 7. 16. 1 Pet. 3. 2.
• * 1.66

  Ier. 14. 10. Psal. 95.
• * 1.67

  Psal. 16. 8.
• * 1.68

  Psal. 25. 15.
• * 1.69

  1 Cor. 7. 24.
• * 1.70

  Col. 3. 6.
• * 1.71

  Col. 2. 2.
• * 1.72

  Heb. 5. 14.
• * 1.73

  Prov. 4. 25. Psal. 119. 59.
• * 1.74

  Iob 19. 28.
• * 1.75

  Luke 23. 34.
• * 1.76

  Eccl. 5. 6.
• * 1.77

  Isa. 44. 15.
• * 1.78

  Prov. 3. 6.
• * 1.79

  1 Sam. 27.
• * 1.80

  Psal. 119. 5.
• * 1.81

  Psal. 25.
• * 1.82

  Prov. 14. 16.
• * 1.83

  Rom. 12. 3.
• * 1.84

  Prov. 26. 27.
• * 1.85

  1 Kings 18. 21. Heb. 12. 13.
• * 1.86

  Mat. 8. 20.
• * 1.87

  Gen. 17. 1.
• * 1.88

  Gen. 14. 23.
• * 1.89

  Heb. 12. 12. 〈…〉〈…〉
• * 1.90

  Phil 4. 13.
• * 1.91

  1. Sam. 2. 9.
• * 1.92

  Isa. 35. 8.
• * 1.93

  Psal. 119. 5.
• * 1.94

  Doctrine.
• * 1.95

  Col. 4. 5.
• * 1.96

  Cant. 2. 7.
• * 1.97

  Psal. 111. 10.
• * 1.98

  Psal. 2. 10.
• * 1.99

  Deut. 4. 6.
• * 1.100

  Psal. 101. 2.
• * 1.101

  Prov. 4. 5. & 7.
• * 1.102

  Rom. 1. 22.
• * 1.103

  Phil. 3. 13.
• * 1.104

  Prov. 17. 24.
• * 1.105

  Prov. 4. 25.
• * 1.106

  Psal. 73. 25.
• * 1.107

  Eccles. 2. 14.
• * 1.108

  Eccles. 10. 2.
• * 1.109

  Prov. 14. 8.
• * 1.110

  Ioh. 14. 6.
• * 1.111

  Hos. 13. 13.
• * 1.112

  Hos. 13. 13.
• * 1.113

  2 Sam. 24. 10.
• * 1.114

  Psal. 107. 17.
• * 1.115

  Mat. 10. 16.
• * 1.116

  Eccles 12. 1.
• * 1.117

  Ioh. 9. 4.
• * 1.118

  Prov. 10▪ 5.
• * 1.119

  Eccles. 9▪ 10.
• * 1.120

  1 Cor. 15▪ 41.
• * 1.121

  Cant. 8. 12.
• * 1.122

  1 Sam. 18. 23.
• * 1.123

  2 I••h. 2.
• * 1.124

  1 Pet. 1. 4.
• * 1.125

  2 Pet. 1. 10, 11.
• * 1.126

  v. 5, 6, 7, 8.
• * 1.127

  Deut. 8. 18.
• * 1.128

  Hag. 1. 6.
• * 1.129

  Prov. 10 7.
• * 1.130

  1 Cor. 1. 25.
• * 1.131

  Iames 5〈…〉〈…〉.
• * 1.132

  Hab. 2. 11.
• * 1.133

  1. Cor. 3. 19.
• * 1.134

  1 Ioh. 2. 16.
• * 1.135

  Luke 12. 20.
• * 1.136

  Ioh. 6. 27.
• * 1.137

  1 Tim. 6. 17.
• * 1.138

  Psal. 73. 22.
• * 1.139

  Ier. 42. 22.
• * 1.140

  1 Tim. 6. 5.
• * 1.141

  Prov. 26. 16.
• * 1.142

  Verse 12.
• * 1.143

  Mat▪ 11. 19.
• * 1.144

  Iob▪ 11. 12▪
• * 1.145

  Ier. 8. 8.
• * 1.146

  1 Thes. 1. 22.
• * 1.147

  Eccles. 10. 1.
• * 1.148

  Eccles. 8. 1.
• * 1.149

  Prov. 12. 15.
• * 1.150

  2. Cor. 3 18.
• * 1.151

  Isa. 30. 5.
• * 1.152

  Gal. 5. 16.