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ist, I fay, Circumspection is necessary in seeking and finding out the right Way in which we are to walk-, for there are many By-paths of Error and Delusion, in which we may lose our way arid our selves too without a great deal of Care and Diligence. Satan is very busy to blind and mislead us; the World hath many Snares and Temptations to draw us into the broad Way that leads to Destruction; there are many false Prophets and Teachers gone abroad into the World, who, under a lbow of Strictness, would entice us into Looseness and Libertinismand our own corrupt and deceitful Hearts are too apt to close in and join with these Decievers: and therefore no small Care and Diligence is requisite to find out the straight Gate, and to walk in the narrow Way that leads to Life, since our Saviour tells us, that/fw there be that find it. He that loscth his Way will never come to his Journey's end, unless he leave the wrong, and get into the right Path that leads to it But Errors in Religion are of all others the most fatal and dangerous, for they oftimes endanger the Loss both of Body and Soul; which should teach us to use our utmost Care to know the Truth, and to steer our Course aright: and this will be no very difficult Task to an honest and wellmeaning Enquirer, for God hath made the Way of our Duty plain before us; He hath stewed thee], 0 Man, what u Good, and what the Lord thy God requires of thee ; namely, to do justly^ to love Mercy, and to walk humbly with thy God: M'ic.6. 8. Indeed the Ways of Sin and Error are full of Windings and Turnings, and a corrupt Heart, or a false Guide, may easily mislead us; here then are we to use our Care and Circumspection, to know our Duty, and to guide our Feet into the Ways of Truth and Peace: To which end we are to read and search the Scriptures, which are the best Rule to direct us; and having a sure Word of Prophecy, we shall do well to take heed, as to a Light shinini in a dark Place. When we have by this means sought and found out the right Way,

zdly, Our next Care and Circumspection must be to walk warily and circumspectly in it j and this we should the rather do, because of the many Dangers and Temptations, Which even the best of Men are expos'd to. He that walks in the midst of Snares had need look well to his going, lest he be entrap'd by them -, we must be great Strangers to the World, if we observe not the Artifices of Seducers to draw Men into Errors in Religion, and likewise the Temptations rations of evil Company, to entice them into a Corruption of Manners: These are two dangerous Rocks, to be avoided by all that wish well to their own Souls; and he that will fail fafely between them, must carefully look about him, that he split not on either. This the Apostle here intimates to be the Cafe of these Ephefians; they had embrac'd Christianity, and so were in the right Way to Salvation, but they had many Enemies, that sought to corrupt their Faith, or debauch their Manners, and so were in danger of being lost in the crooked Paths of Sin and Error; and therefore he lets them know, that all their Care and Watchfulness is little enough to provide against them: which is the fame Advice with that of our Saviour, Watch and pray, that ye enter not into Temptation. Mat. 26. 41.

idly, To walk circumspectly is to take care to keep in the right Way, and to persevere in it to the end, not to remit our Diligence, nor grow weary of well-doing: We must not suffer either the Allurements or Discouragements of the World to turn us out of the Way, either to the right Hand, or to the left, but must keep steadily on without Fickleness or Fainting. 'Tis not enough to begin or set out at first, but we must hold on, and continue to the last, if we mean to win the Prize. We sha/l reap (faith the Apostle) if we saint not, and if we are saiihful unto death, we shall receive a Crown of Life j but if we faint and tire, or lose our way, we shall in the end reap nothing but Shame and Confusion,

In Ihort, to walk circumspectly is to look every way ahout us, that we be not annoy'd on any fide, nor at any time tread awry; 'tis to look upward by hearty and fervent Prayer, and downward by a diligent heeding our Steps: 'tis to look forward by Prudence and Foresight to what is to come, and backward by serious Reflection and Consideration of what is past; to look inward, by watching our Hearts, and keeping a Guard over our Thoughts; arid outward, by a due regard to our Words and Actions: and lastly, 'tis to look round about us, to prevent Surprize, and to avoid all Assaults. This is the Duty here requir'd.

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Secondly, But what is the Pattern or Precedent here prescrib' d? Why that is, Not as Fools, but as Wife. There are some that wholly neglect their Watch, casting off all Care and Circumspection in their Ways, and letting them

E e 3 \ selves selves loose to all manner of Sin and Wickedness, whereby they run themselves into many unnecessary Troubles and? Dangers: these act like Fools, and we, are'caution'd here not to follow or act like them.' There are others that look carefully about them^ weighing the Nature and Tendency of their Actions, and using- their best Endeavours to prevent Temptations, or provide against them, whereby they escape many Evils that would otherwise befal them: these act like wise Men, and such as these are here propounded, to our Imitation, and are worthy to be follow'd. And from hence we learn, "'

ift, That a careless and dissolute Life is the greatest folly, and they who cast off all due Care of their Ways, act like Fools ^ which is so plain, that Solomon scarce ever gives them any other Name: Fools (faith he) make a mock of Sin ^ and Fools despise Wisdom. This he makes the proper Stile and Character of all heedless and impenitent Sinners,, and justly too, for they run headlong upon the greatest Dangers without any Sense or Consideration, and likewise prefer Trifles and Vanity before things of infinitely greater moment and concernment to them, which are known Acts and Instances of Folly. Again,

zdly, We learn hence, that a holy arid circumspect Walking is the truest Wisdom, and they that narrowly observe and take heed to their Ways, act like wise Men: This Solomon likewise often tells us> for he makes the Fear of God the beginning of Wisdom • , and the having it always before our Eyes, the Progress,.the End, and the Completion of it: This preserves from many unnecessary Troubles here, and from eternal Misery hereafter which are high Acts and Instances of Wisdom.

In short, the W'fdorn or Folly of any is in nothing better seen, than in their Care and Choice of things: He that propounds to himself a good End, and pursues it by proper and suitable Means, is by all Men justly thought to act wisely j whereas he that either propounds to himself no End at all, or a very bad one, and hath no regard to the Honesty or Injustice of the Means by which he follows it, must- be- own'd by all to act very foolishly. Now this is what the Apostle here seeks to convince Sinners of, that to live heedlelly and incautiously, without, a due sense of the Good or Evil of our Ways, is to be guilty of great Folly but to walk warily and circumspectly, is to walk not as Fools, but as Wife."

.' But, Thirdly, how may this be done? Why, the next 'words direct us to one good Way or Means tending thereunto ., and that is, the redeeming of Time. Now the redeeming of Time cannot be meant of the recalling or re'gaining that Time that is already past and gone, for that is impossible j but of the improving what remains to better advantage, and repairing that which we have lost, by a double Diligence in that which is to come: and there can 'be no better help to a wary and circumspect walking, than by making a good use of those precious Hours and Opportunities, which if lost or let flipj-are never to be recover'd. There are few or none have been {b good Husbands of their Time,'as not to raispend a great part of it. The doing nothing, and the doing of what is as good or rather worse than nothing, have taken up no small pirt of bur days. Idleness, bad Company, vain Thoughts, Words and Actions, have cohsum'd many of our precious Minutes: Now to redeem this Time, is not by feeding our selves with vain. Hopes of living it over again to spend it better, for that was never granted to any, but by being truly sensible and sorry for what is lost, and makjrig a better use of what is left. The more we have mispent, the more should we bestir our selves to redeem and repair it; the longer and farther we have been out of the way, the sooner should we return, and mend our pace after. The Time and Substance that have been squander'd away in Gaming, Folly, and Extravagancej must be repair'd by Acts of Piety, Devotion and Charity; and the unnecessary Visits and Vanities of the World be turn'd into the holy Exercises of Religion and Vertue. The time past stould suffice (faith the Apostle) to have served divers Lusts, and to walk according to the Course of the World -, the rest of our days should be devoted to the Service of God, and the Salvation of our Souls: and that will keep a watchful eye over our Ways, and restrain all our Wanderings. .

But the redeeming the Time here is by some thought to be what we call gaining of Time, to fave our selves from any Evil or Danger that threatens: And this seem,s to bs countenanc'd by

The Reason or Motive added in the next words, Because the Days are evil: intimating, that we should by Delays find all other prudent and lawful means endeavour to escape

Ee 4 those those Evils, which a wicked World would bring upon us. Now the Days may be faid to be evil, in respect of the Evil of Sin, and the Evil of Suffering: upon both which accounts, the Days in which' the Apostle wrote this Epistle might be justly reckon'd so; for there were some who sought to 'corrupt the Faith and Manners of these Ephefians, and there were others who rais'd Persecutions against the Orthodox Christians, and both of them concur'd to make the Days evil and troublesorn: for which reason he wills them to walk circumspectly, to look well to their ways, and to use the Wisdom of the Serpent, as well as the Innocence of the Dove, to avoid the Dangers and Difficulties that surrounded them. Neither are the Days in which we live less evil and peri!l6usfor we have too many who seek to seduce the People into Errors and Divisions, and we have others that threaten the Peace and Welfare of Church and State: so that we too have great need to use our utmost Care and Diligence, to be preserv'd from the Traps and Trials of an evil World, and to be kept holy and blameless to the Coming of our Lord Jesus.

'From whence the Apdstle infers, in the next words, Wherefore be not unwise, but understanding what the Will of the Lord is: that is, be wary and cautious in all your Behaviour/ not running into needless Dangers, nor declining necessary ones, but labouring to know what the Lord would have you both to do and suffer, chusing still to keep a good Conscience, and rather to suffer than to fin against it. To which end, .

He farther exhorts to avoid all carnal and brutish Sensualities, those especially that were used in the Heathen Bacchanals, to which the following words relate: And be not drunk with Wine, wherein is Excess, but be filled with the Spirit .- that is, give no offence by any Intemperance or Excess, which will betray both your Reason and Religion; :nor let your Hearts be at any time overcharg'd with Surfeiting and Drunkenness, as the manner of the Heathen is, even ia their religious Joy : but let your Hearts be replenish'd with the Graces and Comforts of God's Holy Spirit, that your Mirth and Joy may be always spiritual •, Speaking to yoar selves in Pfilms, and Hymns, and spiritual Songs, singing and making melody in your Hearts to the Lord, If any be merry (faith St. James) let him sing Psalms ; let him express his Mirth not In drunken Catches, but in pious Hymns, which at once edify and delight; and therefore

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