lively example before them in every way suiting and answering the present state of Ierusalem he therefore sets it forth 1. By the title it once bare the place c. 2. By the evils which were brought upon it where 1. The author God himself what I did 2. The procuring cause the wickedness of my people Israel Hence Doct 8. The example of Gods judgements upon his own people for their sin and wicked Apostacy are very useful and solemn considerations for all professors of Religion the Lord sends Ierusalem to Shiloh and for what end only to see what he did and for what to view his judgements in their causes and effects to see i. e. not only to look on but to consider them seriously and to make use of them to themselves and learn something from it for their own conviction by comparing cases together The ground of the truth we may understand if we consider a few propositions viz. 1. God hath one rule of dealing with all his externally covenanted people in the world and that because the covenant with them all runs upon the same terms and conditions for it is a conditional Covenant in the which there is a promise and a threatning a promise annexed to obedience but a threatning denounced against disobedience Isa 1. 19 20. It is true God reserves a soveraignty to himself as to the circumstances of his dealings with his people in one place or in another without either infringing his Covenant or rendring to the creature a Reason of that variety hence possibly patience and mercy may longer wait upon some then others some God may come severely out against for breach of Covenant and to others he may condescend to allow a greater space to repent in as he pleaseth and he does not the least wrong or injury in so doing because he is both supream and hath ends in all his judgements beyond the capacity of the creatures finding out but as to the essence of the Covenant he thus far stands positively and absolutely engaged to reward obedience and to punish disobedience which flows from his everlasting righteousness 2. Examples of Gods judgements upon his own people for their sins are evident confirmations and testimonies that he is a God who proceeds impartially according to his own Rule as when Laws are executed according to the tenor of them upon malefactors in the Kingdome we now know that such Laws were not meer scare-crows made only to fright but not to hurt but that there was reality in the Law-makers and that they were really set against such evils to subvert and 〈◊〉 them out and may teach others to expect what to meet with in the like cases so when God punisheth sin in his people according to his threatning in his word we now see that those threatnings are realities that his orders and constitutions are not bug-bears but realities that sin shall not go unpunished Hence God declares in his word that he will be known to be God in his judgements Exek 28. 22 if men will not believe the word that God will do as he hath said but presume upon his mercy and patience when he takes his rod into his hand now he is mad that believs not 3. Hence Examples have matter of precept in them Gods judgements are documents there are doctrinal conclusions to be drawn for our instruction out of them hence we shall find God in Scripture calling upon his people to look upon Examples thus Luk. 17. 32. 2 Pet. 2. 4 5 6 c. If God have thus dealt with such a people we may thence conclude he will deal so with those that are so qualified iâ— we enjoy the same priviledges that Israel did and make no better use of them then they made of theirs we may expect to be visited as well as they were and not only may we argue a pâ—â—i but also ab impaâ—i from the lesser to the greater if Israel so priviledged were not spared how much less shall we be spared who exceed them in priviledges if sinners under the Law found no favour how much sorer punishment may sinners under the Gospel expect God writes his severe truths with the blood of his disobedient Subjects and makes their ruinons heaps to proclaim knowledg and counsel to the rest of the world Sodom's ashes Shiloh's fire Ierusalem's desolation are uses of instruction to the Inhabitants of the Earth 4. Examples are of wondrous benefit to give efficacy to Doctrines and move upon the affections and bring them to consideration they are useful to perswade and to move the soul to make out after God Psal 7â— 6 7 8. 1. Because there is a natural sympathy between the children of men there is a kind of a fellow feeling of sufferings when we read only of Doctrines these may reach the understanding but when we read or hear of Examples humane affection doth as it were represent to us the caâ—e as our own whereupon the judgements of God do in the very hearing dwell upon the thoughts and take upon the heart when I read the story of Sodom's overthrow me thinks I see the Sun rising in glorious brightness the Sodomites sporting and pleasing themselves in their opulence and security when on a sudden me thinks I see the heavens covered with those sable clouds and hear the great Cannon of heaven thundring down tempests upon them and the streams of fire with horror and dread till I behold a proud City on a sudden become a desolate heap when I read Ierusaleâ—s history me thinks I see the battering Engines placed against the walls the proud enemy climbing up the battlements the feeble and faint-hearted Citizens flying into corners overtaking by the insulting foe who without mercy or pity sheaths his sword in their bowels me-thinks I see the fire-balls flying too and fro and the glorious buildings the work of many years yeelding to that prevailing and mercyless enemy I hear the cries of ravished virgins and bereaved Orphans yea I look on till I see all Gods threatnings fulfilled and the glory of the Nations stript of all ornament and become a widow c. Because examples come in by the senses and these have a great stroake to move the affections and they perswade the heart of man Lam. 3. 51. 3. Because Examples have an awakening voice in them when judgment comes into the world it carries awe with it it sensibly moves the soul to have consideration such as these are natural influences upon the heart of such as have any remainder of an acting conscience in them viz. 1. Why may not the same judgments befall us what grounds have we to promise our selves security and immunity from the same plagues miseries which are upon others 2. Hereupon they put the câ—eature in mind of its ways and doings what they have been now conscience if it be not altogether seared and benummed reads the creature a more close and severe Lecture then usuall now those sins that he had before lived
manifest and apparent and this is your tâ—â—umph which ought to be your sorrow for if in any point the Trumpet give aâ— uncertain found yours is the suffering like to be and yet this is a general out-cry What do you expect from us what do you think we should â—â— when our Ministers are not yet agreed Well it is a humbling thought but do not wâ—sh your â—ands and wipe your mouthes as if you were clean in this point but be humbled you may finde the rooâ— and cause of the affliction in your selves if you sought God in good â—arâ—â—st for your Ministers and so prayed for them as you ought to dâ— aâ—d serioâ—slâ—â—egged of God to give them one hearâ— there would be a greatâ—â— câ—â—seâ—t among them 2. In other things there is a general Consent and Agreement among Gods Ministers but the people of God are divided in apprehension and hence a check in many places put to the comfortable carrying on of the Work of Reformation some are of one minde some of another some consent with and other dissent from the Messengers of God and hence are ready to charge each other mutually as the causes of our Calamity and what 's the reason of these divisions in Reuben but that we have enquired of God with an Idol in our hearts We first take up Conclusions that we are in the right and all others out of the way that are dâ—fferent from us and then with these Conclusions we go to God and make as if we enquired of him 3. In other things all agree as to the Theory viz. as to many Moral Causes and Occasions which are justly provoâ—ing to God to bring a Scourge upon us Who agrees not that Pride Profaneness Contention c. are things which provoke Gods anger and cause him to smoke against a people in the fire of his displeasure yea who agrees not that these sins are prevailing and increasing among us and yet we little reform these things in our selves neither are we satisfied in our enquiry but still remain querists and why we still enquire hypocritically this may be matter of humiliation this day among others let us not forget to bewail this sin in the presence of God and beg of him to give us grace to seek him so as we may be heard by him and he found by us Vse II. for Exhortation We come this day humbly to ask of God what his minde is why he is offended at his people and seems to be unwilling to be pacified and to be angry at our requests why if you will enquire enquire if you would be satisfied and receive an answer of peace at Gods hands come in good earnest and God shall satisfie you this day none ever asked counsel of him with a true and sincere heart but was satisfied For your help herein by way of Direction in this great business if you would receive help and counsell from God then 1. Lay down your own judgements and wills at the foot of God there are many that bring a fore-stalled judgement and will as we heard take up their rash Conclusions according to their oâ—n opinions and resolve never to be moved from them this provokes God to leave us up to be seduced by our own delusions Empty your selves therefore of your own wisdome and will that you may be ready to entertain his 2. Make the Word of God your Rule of enquiry make that your Light and Lamp to lead you in your search after the Causes of Gods displeasure go not by humane policy or carnal reason or other mens judgements and apprehensions which are fallacious no let God be true and every man a lyar Compare we our selves by his Word exactly by the Rule and by Examples and let Conscience be an impartial Judge and doubtless we shall discover more then a little 3. Come with an humble heart prepared to submit to whatsoever God shall discover Consider many things have been told you but they have met with and crost your corruptions and so you have rejected them a proud heart is never like to be so familiar with God as to be instructed by him he sees such at a distance would you have God to teach you submit humbly to his teaching 1. If the sin â—all upon you in particular be ready to take the shame of it if while thou art standing before God asking him by whom and for what he is provoked if he answer Thou art the man for these and those things he is provoked and offended why now lay thy mouth in the dust reply not against him While the sin is laid upon others and it toucheth not us as we conceive oâ— at least onely our natural infirmities c. we are well pleased but when our sâ—res come to be opened rubbed and chafed why then we kick and fling and rage and grow mad Avoid this frame and â—ear patiently to be laid open and reproved 2. If the Command laid upon you be never so cross be ready and willing to obey it it may be that which God expects may be exceeding averse an Opinion which thou hast been long rooted and rivetted in and dwelt upon with great confidence a sin which hath brought thee in a great deal of profit credit or the like the thing which God commands may seem to carnal Reason unreasoâ—able c. now a proud heart will fling away but have a care thou bring not such an heart before the great Searcher of hearts Come able in some measure sincerely to say Speak Lord thy Servant heareth Command me what thâ—â— wilt I am ready to obey and follow thee 4. Begin at home in your enquiry be sure search your own hearts in the first place whether the Achaâ— the troubler of Israel be not lodgâ—d in your own breast We keep a great deal of do abroad searching enquiâ—ing censuâ—ing as if we were true men to God and resolved to find out the sin but we are like some treacherous Constable that hath a Warrant to search for a Malefactor he is very busie and strict in his Office searcheth and ransacks every house in the Town pries into every corner as very desirous to fiâ—de him out and bring him forth and yet mean while he lyes hid at home in his own house Oh! this will never do if thou knowest any sin harboured in thy heart lie not to God by thus enquiring nay if thou do but suspectâ—t let that be enough to cause a search and to that end examine all thy wayes and actions and see whether they have not been provoking to God examine them throughly 1. In the matter of them see whether thou hast not fallen short in many things of the letter of the Law committed those very sins neglected those very dâ—ties which the least light of Conscience might have convinced thee to be thy duty to be done or avoided 2. In the Circumstance of thy actions 1. Of time a thing beautiful in its season unseasonable is ugly and deformed hast
the meanes of bringing sore and sad calamities upon their fellow creatures being used and improved by God to that end by Warrs and desolations that follow therupon thus God used the Philistins Syrians Assyrians c. to afflict Israel and Judah 3. Bruit beasts and unreasonable creatures who serve their great Lord against man when he rebells against God which otherwise should have been subservient to him thus the fiery Serpents in the wilderness the two shee Bears to tear in peeces the mocking children thus Locusts Caterpillers Palmer wormes c. 4. Elements Starrs Rivers Vapours Rain Drought c. the Starrs fought in their course against Siâ—era the brook Kishon swept them away Judg 5. By all these meanes God may bring severe punishments upon the creture for his sin but all these are from God they are his Judgments and come of his errand This appears 1. From the Supream Efficiency of God all creatures move as they are moved by him in the matter of the action if he give not his Efficiency they can do nothing at all in him we live moâ—e and have our being his Efficiency is the first mover he is as it were the first wheel of the great clock of the world or the spring of this watch Second beings have an operation but it hath an absolute dependence upon his Co-operation so that if so much as a dog wag his tongue against us there is not only Divine permission in it but Divin Efficiency also 2. From his Providential Ordering of all the affaires of the world God sits King upon the flood Psal 29. 10. He is Soveraign disposet of all things and therefore good and evill comes from him whoever it be that doth it Amos 3. 6. God saith David bid Shemei curse 3. Because Prayer to God hath been the meanes of turning aside judgment yea even then when Instruments have done their worst the people of God in their distress have but acquainted God with it and sought him in the case and the buisiness hath been done thus David prayes to God to turn the counsell of Achitophel into foolishness and it s done and he who formerly was looked upon to speak Oracles is now disregarded Hezekiah doth tell go into the the house of God and spread Rabshekah's raling letter before him and leaves the case with him and the next newes is an Angel is sent from heaâ—n who slayes in one night an hundred fourscore and five thousand of his enemies 2 Kings 19. 35. Hence we have the Churches confidence in Gods protection enabling them to sound a chalenge to their enemies to do their worst against them Isa 8. 9 10. there is their boldness God is with us Secondly All those acts of Divine Providence wherein God discovers his severity in any degree against sin are properly the Judgments of God wherever God layes his heavy hand upon a people whether 1. In Revenging himself upon his enemies by cutting them off or sorely visiting them 2. In Punishments and Chastisements upon his people when for their amendment he brings disappointments and afflictions upon them for in both these God doth 1. Shew himself set against sin 2. Do right Thirdly Judgements are either 1. Mere ordinary dispensations of Divine Providence such as are more common as the usual afflictions which God brings upon any in way of penalty viz. Sicknesses Crosses Losses Poverty Dâ—sgrace Rain Famine Pestilence c. these are Gods usual Scourges Or 2. More extraordinary when some remarkable providence that is not usual doth befall any such Casâ—aâ—ties â—â— are more rare and unfrequent such as Possession by Devils Deaths by Thunder and Lighâ—ning and the like Fourthly Juagements are either 1. Private and Personal when God shews his severity upon persons or families who are singled out from others to be the subjects of afflâ—ction Or 2. General and Epidemical Visitations when God comes and brings a scourge upon a Country or a People Fifthly Judgements are either 1. Outward when the next and immediate subject they seâ—â— upon is mens Bodies or Estates and damnifie them in either Or 2. Spiritual when they seize upon mens Souls and Spirits as Distractions Desperations c. I mention these distinctions partly thâ—â— we may be the better directed to a careful observance that we may discover God coming in his several awful dispensations upon us and partly because we may improve some of them in the Application Sixthly All Judgements whatsoever and in what way soever they come are Doctrinal they bring instruction and teaching along with them to those that either see or hear of them they are speaking Providences Here consider 1. That they are Doctrinal 2. How far they are so I. That all Judgements are Doctrinal will appear if we consider First that Judgements in relation to the subject of them are acts of the Soveraign Justice of God There are two things in this Position 1. They are Acts of Justice because God visits none beyond their sins desert what-ever Gods dealing be to any he will vindicate him self that he doth them no wrong there is sin enough in the creature to make him to justifie God when he judgeth Psal 51. 3 4. Job 40. 4 5. 2. They are Acts of Soveraign Justice which appears because God doth not visit all alike in the world whose sins are alike but picks and chuseth as he sees meet some to be monuments of his severity whiles others are left Gods Soveraignty herein appears because he follows no other Rule but his own pleasure in making choice whom to dispense Judgements and whom to leave so that sometimes he leaves and lets alone such as have been greater sinners in many aggravating respects whiles he takes others that have not been so notorious and therefore our Saviour Christ to them enquiring about the man born blinde removes the cause from them to Gods Soveraignty Joh. 9. 2 3. Secondly they naturally teach these lessons 1. That God is a just God that he is set against sin and will not alwayes bear with sinners dayes of patience make sinners forget yea Atheistically think God is not holy and just but he is known in his Judgements these are beginning discoveries before the great and general Assizes 2. That God will sooner or later be revenged upon sinners every monument of Divine Reveâ—ge lectures out what others may look for and expect at the hands of God Gods Judgements declare that sin shall not alwayes go unpunished that though there be a day of forbearance yet there shall also be a day wherein they shall receive their wages 3. That there shall be a great Day of Judgement for if some sinners are here taken and others in this world forborn according to the pleasure of Gods Soveraign will this shews that there must be another day above and besides all these Judgement-dayes wherein God sits upon some sinners in this world 4. That there is no security in a state of sin though we are not such notorious sinners as
us and prevent the process of more and worse miseries 4. When we enquire but never intend to reform this was the enquiry of thâ—se Jer. 43. theiâ— promises were indeed fair but when the Prophet had gone to God and enquiâ—ed for them and throught them â—ord back again now they discover their hypocritical heart Chap 44. 16. they would make a formal kinde of process as if they had been desirous of Gods counsel to direct them and had the Answer been to their mindes what godly men might they have paâ—â— for Hath God told us nothing have not his Messengers pointed aâ—something haâ—e not the very Providences themselves given light to our enquiry but all this while where is the amendment who turns from his evil way to the Lord 5. When we enquire but not of Gods Watchmen times have been when they have been esteemed and looked upon as Watchmen indeed who were best able to inform us in the Counsels of God but now who more blinde then they in our practical judgement a prejudicial eye is cast upon them and they laid by as useless Oh how is the cavilling of an Anabaptistical and censorious spirit who can spit his venom in the face of Magistracy and Ministry and make these the Causes of all our Trouble set by among many whiles the faithful Warnings of Gods Servants are contemned 6. When possibly we enquire of them but with a slighty and difdainful spirit Oh how many go with their nice Queries to their Ministers when they despise them in their hearts and either lay snares for them as they dealt by Christ himself Is it lawful to pay tribute c or at least do not go to them as such whom they do indeed look upon and esteem to be sent of God and therefore may hopefully expect to receive better information from them then from others hence they little regard and less do they practice 7. When we enquire but we are not willing the Cause should be in our selves but in others and hence though we enquire with some earnestness yet if the Answer though true touch us and our Corruptions we cannot bear it this shews that we enquire with a censorious which is an hypocritical spirit â—â— regard not how much blame be laid upon others but are willing to take none of the blame and shame of the sin to our selves and therefore come not up to this which is the onely sincere first Enquiry What have I done Vse II. To humble us for our hypocrisie upon this account and how much cause the best of us may have to take the shame of this sin upon us before God this day if we did seriously enquire we might in some measure discover let us then bewail it seriously For Motive Consider 1. It is no light matter to mock God so we do in every act of hypocrisie God is not mocked saith the Apostle i. e. he will not be put off with nor will he put up our mockeries 2. God and your sin will finde you out God discerns the heart and therefore it is no mocking of him he is a jealous God and therefore he will make you to know how ill he takes it he will smoke against your best services that you may understand your hypocrisie is observed by him Isa 58. 1 Thus much of the Question of the Idumeans The Answer of the Prophet follows The Answer is short and full The Watchmanâ— i. e. the Prophet Isaiah Isaiah owns his Office though they put it upon him as a scoff and mockery but he is not ashamed of it in the least Hence Doct. The Ministers of God are not ashamed of their Office though the world seem to despise and flout at it Let the men of the world think never so undervaluingly of the Place and Work they are in they yet prize and esteem it Reas 1. Because it is an Office instituted by God and therefore will be defended and vindicated by him he owns them though the world despise them and he will take upon him to plead the Cause of his despised Ministers Reas 2. Because it is a high and honourable Office though despised let the world look upon it with an eye of disdain yet it is in it self a dignity an honour Ministers are Ambassadors from God to men 2 Cor. 5. 20. now the Majesty of the Prince is represented in the Ambassador God looks that part of his own honour is engraven upon this Office Ministers therefore have no reason to be discouraged by the contumelies of the world Reas 3. Because it is a Work which is accompanied with the glorious power of God and made a means of the Salvation of Gods Elect this is Pauls reason why he is not ashamed of the Gospel Rom. 1. 16. When they see God putting forth his pâ—wer and making the stoutest sinners fall like the walls of Jericho at the sounding of the Preaching of the Gospel and many souls by their Ministry brought effectually home to God this is enough to make them disdain the slanders and revilings of men and glory in their Ministry Reas 4. Because its reward is with God Ministers look not for nor would be satisfied with an earthly reward their praise is of God and not of men he hath promised they shall not lose their reward and they dare trust him and can chearfully endure and meet with all that reviling and contempt which wicked men delight to be venting against them the Crown will more then pay for all Vse Learn hence to have a care that you contemn not Gods Ministers and above all the Office of the Ministry doubtless the low esteem of this great Work appearing by too many evident symptomes is one thing for which God is now pleading with us and therefore seasonable at this time to be hinted to us Oh beware of this sin Consider 1. If we despise them we despise God Luke 10. 1â— the Prince accounts all the affronts and indignities offered to his Ambassadors to bear a proper respect to himself and do you then think that God will hear it Moses may hold his peace Gods Ministers may pity and pray for you yea will but God will not suffer his own glory thus to be trampled upon nor his Servants thus to be abused 2. If we contemn them and receive not their Ministry it is the ready way to be given up by God to a spirit of delusion 2 Thess 2. 10. Observe it and you shall see this hath been the door out of which so many have gone away into those giddy distempers which they are now infected withall even those many Enthusiasms of the Devil an undervaâ—uing of the Ministry an elevating and setting up private gifts c. which hath led men by degrees to those great Apostacies whereby their light which would have shone clearly in its proper Orb hath spent it self in a blaze and gone out in a stinkâ—ng snuff The Watchman said i. e. from God and by his direction we here see the Prophet
of their sin and by the number of Mercies abused this is an awful but an undeniable Truth That God hath not onely designed such sinners to destruction but hath allotted them their place in Hell Judas is gone to his place there is a Hell more and less tolerable Mat. 11. 15. as also that men come to this by their abusing and misimproving of mercies Rom. 2. 5. hence therefore sinners must have such a time of Patience so many Mercies c. beyond which as they shall not be spared so before which they shall not be disturbed but set alone till their measure be fulfilled till they are ripe and fully fitted to destruction Gen. 15. 16. Vse I. Learn hence that outward prosperity is no sure token of Gods special favour Eccles 9. 2. a person or people may have and enjoy the worlds abundance and over flow in the outward things of this life and yet be the hated of God such whom God tuâ—ns like Oxen into a rich Pasture where they may be faâ—â—ed up for the sâ—â—ughterhouse of Hell reckon not therefore upon this Have any of you escaped the common Calamities which God hath bâ—en bâ—iâ—ging upon this Land do not sooth up your selves with this and please your selves into an opinion that God loves you ever the better a dear childe of God may be under the most sever chastenings 〈◊〉 thou that art not chastised mayest be a baâ—tard Vse II. This may call us all to a serious and solemn Examination of our selves what use we have made of those many dayes of prosperity which we have had it is not enough that we have had them but how have we improved them Know it the day of Reckoning is coming and then an account will be taken when the more any have received the more they will have to answer for We have been a people wonderfully favoured by the Lord but let not this make us secure who knows but we have turned Gods great Mercies into great Curses by abusing of them 't is time then now God is coming to recover his Mercies out of our hands to ask our own hearts whether we have not highly abused yea so that if Repentance prevent not to our final destruction Doct. 2. A people in the very height of outward prosperity may be very near to ruine and destruction The Prophet speaks here quick as of sudden Changes The morning comes also the night intimating as if there should be no long distance between their morning and night as if it should be a short morning a day soon changed into night You remember how it was with the Old World and with Sodom who were taken in the height of their pleasures in the top of their prosperity and suddenly brought to a final end and fearful desolation and our Saviour Christ speaks of such times in the dayes of the Gospel Luke 17. 26 c. Reas 1. Because such dayes ripen men faster for destruction Rom. 9. 22. the more men have and abuse the deeper they run into Gods debt-book the larger accounts they have the better the Pasture is the sooner the Ox is fat now you know the Ox is not taken from his Pasture till such time as the day of slaughter comes hence God takes men in their height and makes them come down wonderfully Reas 2. From the nature of Patience which as it can bear and endure a great deal and a long while so when it once comes to be worn out and provoked breaks forth into a most sudden and diâ—eful flame Laesa patientia fit furor Jer. 4. 4. That anger which is not suddenly and speedily stirred up when kindled is most furious and unappeaseable Reas 3. From the nature of sin which the more goodness of God it enjoyes the more it heightens it self into boldness and violence Sodoms fulness which called to glorifie God was an occasion of the crying sins that were among them hence they pull down wrath and there is no remedy Vse This may convince us of a great deal of the Goodness and rich Mercy of God expressed to us-ward in this very thing in that he hath not brought our Calamity and Desolation on us all at once but hath come by degrees he hath not dealt with us as with Sodom whose desolation came in a day sudden as a Whirlwind whose morning was fair and clear who saw the Sun shine upon them the same day wherein they were overwhelmed with a storm of Fire and Brimstone Our Sun hath been obscured our day brought to the twilight before sudden and thick darkness these are tokens of Gods long suffering and great favour towards us hereby God gives us further warning and more space to repent Oh let us then make this use of it God shews by this that he is willing to be stopt in his way to accept the sâ—câ—ifices of an humble spirit Doct 3. God would have us in the Morning to think of Night Whiles times of peace and plenty continue God would that we bethink our selves of a change Eccles 11. 8. God would have these Edomites to consider that Night would come after their Morning was over Reas From the sutableness and seasonableness of these thoughts at such a time 1. The serious consideration of it may be a means to prevent it by removing the Cause the Effect ceaseth God brings sorrow for sin Repentance stops him in his course and brings back his favour A wise and holy improvement of the day of Gods goodness and favour causeth the Sun to stand still in our Firmament and the day of prosperity to last but the sinful abuse of it hastens the setting of our Sun and coming of the black and dark night now to think of this beforehand affords us a solemn and awakening Motive carefully to improve our time of visitation whereby we may enjoy a blessed lengthening out of our tranquillity 2. The due improving of these thoughts may be a means to fit us for the Night Fore-warned as we say and fore-armed the expectation of storms and tempests drives persons to seek a seasonable shelter and hiding-place from the wind and rain this makes serious souls prepare to meet with their God They that never think nor consider oâ— a change never think of being emptied from vessel to vessel are like fishes taken in â—n evil 〈◊〉 are horribly unprepared but the serious expectation of dayes of Calamity will drive us if any thing to make our peace with God to take up our shâ—â—er under the wings of the Lord Jesus Christ that the evil of these evils overtake us not 3. These thoughts will make us wise to improve our morning to the best advantage when we see night coming and a great deal before us to do this doubles our diligence whiles many times we idle away much of the day as long as we think it a great while to night as long as we apprehend the Sun to be in its height we sleep but when it is near setting then we redeem