ninth Verse Because of the house of the Lord our God I will seeke thy good So it is called by Micah in the place alledged and by Isayah Isai 2.3 And the Evangelist calls it The holy City Mat. 4.5 The Church now is likewise holy as Joel prophecied of it Yee shall know that I am the Lord dwelling in Zion my Holy Mountaine then shall Jerusalem bee holy Joel 3.17 Therefore let it bee our resolution because of the house of the Lord to seeke the Churches wel-fare But this motive will appeare more in the next 3. The priviledge of Love which is manifested to the Church 1. That God dwells there Hee refused the Tabernacle of Joseph chose not the Tribe of Ephraim but chose the Tribe of Judah the Mount Sion which hee loved Psal 78.68 David further expresseth it that God dwells there with delight For the Lord hath chosen Sion hee hath desired it for his habitation This is my rest for ever here will I dwell for I have desired it Psa 132.13 14. 2. God appeares there and in that the Bush that burned but was not consumed was a type of Gods appearance in the Church Exod. 3.2 I will goe now saith Moses and see this great sight why the Bush is not burnt And God called unto him out of the middest of the Bush The place where Jerusalem was was called the Land of Moriah because of Gods appearing where hee made himselfe knowne unto his people In Judah is God knowne his name is great in Israel in Salem is his Tabernacle Psa 76.1 2. If wee would see God wee must waite upon him in his worship we must visit him in his holy Temple for to his Worshippers hee shewes his face and makes known his glory 3. To it hee makes gracious promise and to others in it for her sake I will abundantly blesse her provision and will satisfie her poore with bread I will cloath her Priests with salvation and her Saints shall shout alowd for joy Psalm 132.15 16. Is not this an evidence of love But further See David describing Gods love in stirring up the peoples thankfulnesse Psa 147.12 13 14. Praise the Lord O Jerusalem praise thy God O Zion for he hath strengthned the Barres of thy gates hee hath blessed thy children within thee Hee maketh peace in thy borders and filleth thee with the finest of the wheat Shall God witnesse his love and wee our neglect If wee bee not conscionable in the duty let us at least be wise to favour whom the Lord respects As it is therefore fit for the members let us pray for the Church for with this only motive I will leave both the exhortation and this second part of the Text for whom David prayed III. The third part is What hee prayes for 1. For the Churches Restauration 2. For her Continuance 1. David prayes for the Churches Restauration That God would doe good unto Sion for his former sinne had brought an harme upon it and God was offended I would briefly make this usefull in two Observations I. The first Observation That sinne is of so publike an harmfull nature that it reacheth beyond the person that sinneth unto others David sinned and his people suffered we observe in Scripture both That the Sinne of a Prince hath reached to his people as in the Case of this David because of his pride a pestilentiall disease lessened his number and hee confesseth himselfe the cause of the slaughter Lo I have sinned and done wickedly but these sheepe what have they done 2 Sam. 24.17 And the sacred history resolves the Judgements that came on Judah unto the sinnes of Manasseh Because Manasseh the king of Judah hath done these abominations Therefore I am bringing upon Judah such evill that whosoever heares of it both his eares shall tingle 2 King 21.11 12. And likewise that the sinne of a people reacheth to their Prince as Salomon a King hath made a grave and serious observation Prov. 28.2 For the transgression of a Land many are the Princes thereof that is There are often changes their Princes being cut off by death To make use of this Vse 1. It shewes how hainous is the nature of sinne it is like a pestilence that takes hold and consumes Politike Writers have distinguished of men that they may be good common-wealths-men though bad Christians but surely according to the truth of the notion such a one is malum publicum though hee may be bonus cives and what-ever his relation bee unto the Weale-publike if hee be wicked he is harmfull and like a fire that consumes what is neare him and would consume the world if God were not more abundantly mercifull Vse 2. Let us then bee carefull that wee harme not society if we will not bee religious let us yet be mercifull Oh spare the Countrey bring not the plague upon it you that live impenitently bring not upon us a swift judgement which so long as your sinnes are violent we cannot but expect II. Second Observation David that sinned prayes There is much equity in that that they which make the wound should provide a plaister I must not weary you and therefore will name two Vses Vse 1. It condemnes a carelesse generation that are forward to sin but backward to pray The Drunkards Swearers Whorers Sabbath-prophaners Worldlings Oppressors Pleasure-mongers and the rest such as they are they that hurt us but of all others these are most backward to come unto our Fasts Unjust cruell wretches that without compassion can doe injury but have no hearts to use the meanes for prevention of judgements Vse 2. Let us shew our selves just to the places where wee live bee ready to seeke God and to use all means to pacifie Gods wrath Let us weep over the sins that we have committed the hurt that we have done by our sins and let us use Davids course and method pray as hee Lord pardon our sins and hee mercifull to our County 2. David prayes for the continuance of the Churches restored happinesse in these words Build up the walls noting the Churches need and that her condition here is not perfect which will give us leave to draw out and touch upon two briefe Observations I. Observation That the Church stands in neede of walls Wee need not doubt the truth of this when we consider the multitude of her enemies and their great envie at her peace so that Nehemiah had good reason in his time for his care in building and for that reason the good providence of Almighty God hath taken a course for his peoples safety to wall them about that his spouse might bee a garden enclosed Cant. 4.12 a Vineyard compassed round with an hedge and strengthned with a Tower built in the midst of it Esai 5.2 I 'le not enlarge so plaine a matter but for the use of it Vse 1. I must needs condemne 1. Such as trust in the bare name of the Church as if therefore they should be
legall course in his writs he begins with a venire facias if we answer not he sends a capias pluries but not to triflle or play with the metaphor I meane we cannot be out of Gods reach And when we appeare there is no contending for he is Iudge of the cause and the Court is his and shall wee contend with the Iudge in his owne Court Wee are sure to be cast yet he is not unjust to make a partiall decision but we are therefore sure to be cast out because he is just How then or what course shall we take Wee must first worke on his will which I would haue entertained in the sense I meane it and shall explaine it and after upon his power Wee cannot overcome the Lord unlesse the Lord bee pleased to shew which way he may be overcome so Samson dealt with Dalilah if it be not presumption to compare this matter with such a type Samson was strong beyond the Philistins power till at length himselfe told where his strength lay and how the otherwise weake might overcome him God hath revealed the way to make vs conquerors wee must meet him by humiliation and repentance This is our wisedome to be submisse By submission God winnes of us and wee of God God quarrells but for his glory he strikes us to make us humble that wee acknowledge him our Soveraigne when wee are submisse God hath tamed us and wee giue God challenges his honour in our subjection and obedience That which we striue for is our safetie submission prevailes for that for God leaues to strike when wee leaue to be stubborne By this meanes both are Conquerors and both Triumph Let us set upon this remedie Gather your selues together before the decrees bring forth before the day of the Lords anger come upon you seeke yee the Lord all yee meeke upon the earth Zeph. 2.1.2.3 The meeke or the broken for so the word sounds like the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mach attrivit or marcuit must seeke the Lord they shall be hid in the day of the Lords anger Obserue what God promiseth to our incouragement Levit. 26.40.41.42 If they shall confesse their iniquitie that they haue walked contrary unto mee if their uncircumcised hearts shall be humbled and they accept of the punishment of their iniquities then I will remember my Covenant and I will remember the Land If our untamed hearts could bowe and relent before him God would lay downe the suite Will yee see what he will doe in what he hath done The instance is in the Prophet Iere. 31.18.20 I haue surely heard Ephraim bemoaning himselfe thus Thou hast chastised mee and I was chastised as a Bullocke unaccustomed to the yoke turne thou mee and I shall be turned thou art the Lord my God Is Ephraim my deare sonne Is he a pleasant childe For since I spake against him I doe earnestly remember him still therefore my bowells are troubled for him I will surely haue mercy upon him saith the Lord. Looke backe into the Scriptures upon the triumphs of humble supplicants see David remooving the pestilence Iehosaphat the invasion the Ninivites their destruction and then learne man-hood in the Combat Oh that wee could be truely humble that we were truely reformed that Magistrates would cleanse the Augaean stable that Ministers would be like the Baptist burning and shining Lights burning as well as shining that all people would be answerable to the meanes they haue to the Gospell they professe that wee would try God in the due performance of a right Fast that wee might hope that in Haggai might be spoken to us From this day I blesse you Hag. 2.19 Let us meet the Lord send forth to meet him that he may be pacified The Lord is marching on and he driues like Iehu furiously learne Iorams wisedome Ioram sayd Take an Horseman and send to meet him and let him say Is it peace 2 King 9.17 Let us send out while God is in the way in the way of his judgements let us enquire what he meanes by these visitations that he comes so neare us let us enquire Is it peace Is it peace And because wee are sure to receiue that answere not so much harsh as righteous What peace so long as the whoredomes of Iezabel remaine Therefore let us cast out Iezabel the ground of the quarrell and not goe forth to resist God but goe forth to fall downe before him It was a good policie in that servant Mat. 18.27 When his Maister commanded payment should be made the servant unable to pay and more unable to contend fell downe and worshipped him saying Lord haue patience with mee and I will pay thee all Wee onely fayle in that wee cannot promise we will pay him all wee can onely begge Lord haue patience with us When God maintaines his action and proceeds let us propitiate him by lamentation Lord we submit wee yeeld the cause where proud rebells would be stubborne to plead for Rights wee onely are wife to beg for favour This must be our way let us lament and as the phrase in Amos is very expressiue Let us call the skilfull in lamentation to lament Amos 5.16 As in other things there is a skill in the performance of holy duties many Fast and yet prevaile not because though they doe the worke they finde not the right way to doe it he laments skilfully that laments humbly thus shall our Fast be profitable God appeased and the Controversie layd downe GENESIS 32.9.11 And Iacob sayd O God of my Father Abraham Deliver mee I pray thee from the hand of my brother IF man haue a Controversie with us it is because God hath one yet this is the Christians advantage to haue recourse to God though at controversie to haue reliefe against anothers suite The Text is in the eighth Section of the Hebrew Doctors Lectures beginning at the third Verse of this and continues to the end of the thirtie-sixth Chapter This part of the Parashu is the Story of what befell Iacob in his way the relation of two dangers His feare of Esau His wrestling with the Angel While wee liue wee are upon our journey and while upon our journey wee are in the warre and haue Catenata certamina new on-sets frequent Encounters Iacob had hot Combatings he feares Esau and thinkes himselfe forsaken he wrestles with an Angel and apprehends God as an enemy yet he continues in the field prevailes in both I le not touch upon the Story to leade you on to what I haue chosen and meane to dwell upon The first part of the Story is Iacobs going home-ward wee may obserue in it 1. His meeting of the Angels ver 1.2 Iacob went on his way and the Angels of God met him There were an Host of men with Esau and here an Army of Angels with Iacob God every where affords defence unto his owne O tast and see that the Lord is good The Angel of the Lord encampeth round about
made Christ is ours God is ours and we may pray 2. Vse When wee are in Covenant let us make use of it let us be wise to catch at such an advantage It was the wisedome of the Syrian Ambassadours from the distressed Benhadad 1 King 20.33 They come with humble entreaties to the King of Israel for King Benhadads pardon and did diligently obserue whether any thing to the advantage of their suite would come from him and did hastily catch it When they had presented the Message Let thy servant Benhadad liue Ahab answeres Is he yet aliue He is my Brother They catch the advantage and reply Thy brother Benhadad When wee pray wee may heare as it were God speaking in the Covenant They are my servants my sonnes be wise upon the advantage and answere Thy servants thy sonnes Let us make use of those glorious relations let us make use of those gracious attributes of power wisedome goodnesse in a word let us manifest that wee injoy God by making use of God Acquaint thy selfe with him and be at peace thereby good shall come unto thee sayth that experienced Iob Iob 22.21 And as it followes Then shalt thou haue delight in the Almightie and shalt lift up thy face unto God Beloved It is our great weaknesse that wee cannot enough delight in God it argues that wee know not his treasure and his readie hand let us therefore Acquaint our selues with him that we may not onely know him but by an intimate knowledge may in all conditions make use of our God our Father our friend It shall suffice to haue spoken so much of this for that which I would say of the second argument challengeth my time from the former 2. The second argument is from the promise In that uncomfortable night when the weary Patriarke was forced to rest himselfe upon the ground accompanied onely with his owne solitary musings God appeard and made him a promise of Company and defence This Land whereon thou lyest will I giue to thy seed and behold I am with thee and will keepe thee in all places whither thou goest and will bring thee againe into this Land for I will not leaue thee till I haue done that which I haue spoken to thee of Gen. 28.13.14.15 This promise he now makes use of and with it strengthens his prayer O God which saidst unto mee I will deale well with thee deliver mee I now am confident to beg safetie and protection for thou hast said it and I know that thou art true Besides this instance of Iacob wee haue it also in the practise of others When the wrath of God waxt hot against the idolatrous people and had threatned to consume them Moses remembers this argument and prayes Remember Abraham Isaac and Israel thy servants to whom thou swarest by thine owne selfe and saidst unto them I will multiply your seed Exod. 32.13 David intended to build an house to the glory of the Name of God but is told by Nathan that such a worke should be reserved for his sonne to a time of peace but however God had accepted his intention and promises to build up and establish his house according to that David frames his prayer for the flourishing continuance of his family Let the house of thy servant David be established before thee for thou O Lord of Hosts hast revealed to thy servant saying I will build thee an house and now O Lord God thou art that God and thy words be true and thou hast promised this goodnesse unto thy servant therefore now let it please thee to blesse the house of thy servant 2 Sam. 7.27.28.29 Thus David encouraged himselfe in the Lord his God as it is noted of him in another History in another case 1 Sam. 30.6 I might giue you more instances that this argument hath beene used by the Saints and for good reason for 1. The promises are given for our strength therefore upon them they haue supported themselues while they haue prayed Affliction deadens the spirit and would lagge prayer unlesse there were a Word but sayth the Psalmist Psal 119.50 This is my comfort in my affliction for thy Word hath quickned mee The promise quickens and stayes up a lagging yeelding fainting Christian and like some strong warming liquor put into the mouth of a swounding man it recovers the almost perisht heate and reviues the halfe-dead spirit When the word of the Gospel saith Sonne be of good cheare thy sinnes are forgiven Then the soule beginnes to looke up thorough the eyes and breaths and gaspes and shewes now that it liues againe So it beares up in tryalls likewise therefore Saint Paul doubting least the Hebrewes might be wearied and faint in their minds at least he intimates this to be the cause Yee haue forgotten the exhortation which speaketh to you as Children my sonne faint not when thou art rebuked for whom the Lord loveth he chasteneth if yee endure chastening God dealeth with you as sonnes Heb. 12.3.5.6 When a man is corrected it is no wonder that he faints for 't is no pleasant thing to be under the rod yet this inables to beare the lash to remember That to be corrected is to be dealt withall as sonnes Therefore the Saints haue exercised their faith upon the promises whereas else they could not so easily haue given obedience to the Commands for when the Command burthens the promise lifts at the burthen makes the way smooth You shall see the difference of the Command and promise in one example of Gideon Iud. 6.14.15.16 God meanes to deliver the Israelites from the Midianites oppression by Gideons hand and therefore sends a Message to him Goe in thy might saue Israel haue not I sent thee The command startleth him though he were a valiant man He shrinkes and expostulates How shall I doe it my family is poore in a small Tribe and I the least in the family how shall I deliver Israel Now the promise follows the Command Surely I will be with thee and thou shalt smite the Midianites as one man This puts a life into him and now onely when upon tryall he is sure it is a promise he hath courage enough to be an undertaker of that great Commission For this reason haue the Saints remembred the promise and used it in their prayers as an argument because it is their strength 2. They knew God must be honored if they would expect that God should honour them with hearing Now to use the promise is to honour God It honors his goodnes that he should please to be so respectiue of man it honors his truth that he will surely make good his word it honors his power that he is not lesse able to doe than say it honors his wisedome that he could before-hand fit his people with conveniences I le not stay you longer upon the Hypothesis that Iacob did that the Saints haue done so But in Thesi wee may draw this usefull and comfortable Doctrine That Gods promises
the God of Heaven Goe ye now to the Iles of Chittim and behold and send to Kedar and take diligent heed and see whether there be any such thing hath any of the Nations changed their Gods which yet are no Gods But my people haue changed their glory for that which profiteth not Ier. 2.10.11 Secondly not finding any amongst men so vnreasonable with whom he may sort them he seekes amongst the vnreasonable and senselesse creatures to see if there be any there with whom he may suit them he compares them to the bruit beasts and if there be any more brutish than others it is to those bruits that are most blockish to the Horse and Mule to the Oxe and Asse Psal 49.20 Man being in honour understandeth not but is like the beast that perisheth and it is no small disparagement to mans nature to be matched with the vnreasonable beast for to be like unto a beast in that sense is worse then to be a beast indeed to be a beast indeed it is without any fault in the Creature it was God that made it so but to be made a man to be like a beast that is not without his owne fault without his great sin which makes him a reasonable beast or rather an unreasonable man yea such is the unreasonablenesse of men in their sinfull courses that they are not onely compared to the bruit beasts but those unreasonable creatures preferred before them Isay 1.3 The Oxe knoweth his owner and the Asse his Masters crib but Israel hath not known my people haue not understood God sets men to schoole to the very bruit Creatures that they might learne of these how to carry themselues Pro. 6.6 Goe to the Pismire O sluggard behold her wayes and be wise These silly and contemptible Creatures they are set before men as patternes they are set over them as Tutors to teach them wisedome Yea more when God finds none amongst bruit beasts so unreasonable in their carriage as obstinate sinners be he goes one step further and tryes amongst the insensible creatures if there he might find any prints or footsteps of such demeanure and there he finds them more sensles than stockes and stones for the stones cleaue asunder and the rockes are moved when God is angry yea the hills melt and the mountaines shake tremble before him yet many men though they both heare and see the Iudgements of God though there be enough spoken many times both to the eye and to the eare to cleaue the very rocke asunder and to moue and affect the very mountaines if possibly they were capable of any morall impressions yet are they no more moved and affected with it than the very stones and earth which they stand vpon And when men are thus farre degenerate and gone from themselues that they come not onely below the nature of men and of bruit beasts but even of stockes stones and sensles creatures Is it not high time for man to returne into himselfe and to returne vnto God with submission and supplication that God may repent him of the evill and turn from his fierce wrath that he perish not And this is the summe and substance of this insuing Treatise which is spent upon some speciall portions of holy Scripture whereby these sacred Exercises may be actuated and enlivened of the Author himselfe being no further knowne to me than by his Labours and the reports of others I will say nothing but leaue his Workes to prayse him in the gates The severall passages of the Discourse being drawne into a Table and layd out in their generall Heads prevents my labour in shewing the vse and profit that may be made of it the matter it selfe as it was seasonable and proper for the time and places in which it was delivered so being spent vpon those common Theames of Fasting Watching Prayer Repentance Humiliation c. which are the daily imployments of penitent sinners it cannot be vnseasonable for any time nor is it any prejudice to the Treatise that diverse haue written of the same subject vpon other Texts and portions of Scripture for the diversitie of gifts phrases and expressions is most suitable to the diversitie of severall mens dispotions that will suite well with one that likes not another It is no hurt to a man that comes into a Cookes shop to haue his choyce of severall dishes the varietie of dressing is no hinderance to his nourishment he may feed vpon that which liketh him best If a man were to provide a suit of apparell it were no hurt to him to see diverse patternes out of which he may please himselfe in his own choyce even so he that would provide a mourning suite for his own sorrowfull heart it is no hurt to him that out of the diverse patternes of godly mens Labours he may make choyce of those which are most suitable to his owne desires Amongst which this modell may happily sort better with thy affections Christian Reader than some others blesse GOD for the varietie of his goodnesse in this kinde out of this varietie make thine owne choyce and the God of Heaven giue a rich blessing vnto it for thy soules good Thine in the Lord R MADEN The Contents drawne into Tables for the understanding of the Method 1. THE preparation to a Fast where of the nature of a Fast from Iudges 20.26 Where wee haue 1. The History Paraphrased 2. The Text opened and all the parts drawne to an Head That fasting in a right manner is a powerfull meanes to preferre our suites to God Which head is 1. Explicated 1. What is the right manner of Fasting where 1. Who are to fast All. 2. The manner how 1. An outward exercise to abstaine from 1. Food 2. Sleepe 3. The Marriage bed 4. Delights 5. Costly apparell 6. Labour of Callings 2. An inward substance which consists 1. In the Abasing of our selues 1. In the sence of our sinne 2. In loathing of our selues 3. In bewailing our estate 4. In condemning our soules 2. In Prayer 1. Confession 2. Petition 3. Deprecation 4. Renewing the Covenant To which adde Almes 3. The place The house of God 4. The time of continuance The time of a Sabbath 5. The occasions 1. To prevent or remoue evill 2. To procure good 2. How this is powerfull not through merit but by vertue of Ordinance 2. Confirmed It is powerfull 1. Because it is the meanes appointed to prevaile 2. Because suiteable to those Relations wee stand in unto God 3. Because by it Prayer is made more fervent for it remoues the Impediments 1. In the understanding 2. In the will 3. In the affections 3. Applyed 1. To condemne 1. Such as contemne and neglect Fasting 2. That urge it as Meritorious 2. To exhort us to a conscionable use of so holy and powerfull an ordinance 2. The fast it selfe which consists of three parts 1. An enquiry after the approach of Iudgements 2. The sense of a present
his right hand to resist him Zach. 3.1 When Paul goes forth to pray the possessed Damosell meets him Act. 16.16 Oh be not wanting wherein yee may be powerfull make use of these opportunities to seeke reconciliation and to be helpfull to our wounded neighhours while ourselues enjoy the advantages of continued health and frequent assemblings MARK 13.37 And what I say unto you I say unto all Watch. THe Citie or Shire-Towne of a Countie is as it were the whole Counties Watch-Tower Chester is the fittest place and Watchfulnesse the fittest worke to begin our Fast and therefore I haue chosen to you what our Saviour fitted to all an exhortation to be Watchfull In it there are three parts 1. The Exhortation Watch. The word in Peter is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both to watch and to be sober And that other word sometimes used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Torch is very expressiue to denote the qualitie of our Watch. But the word in the Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such a Watch as signifies waking Be awake and open-eyed 2. To whom the Exhortation is given 1. More strictly What I say to you that referres to the third verse the company that was present Peter Iames and Iohn and Andrew 2. More largely What I say to you I say to all either all the Apostles as some Expositors or all people as most and the Interlineary Glosse 3. How the Exhortation is inferred in the first word But or And which referres to a double argument 1. The uncertaine houre of the Masters comming Vers 34.35 2. The certaine danger of secure sleeping Vers 36. It needs not a farther division nor explication as having neither confusion nor difficulty but yeelds in a naturall order these foure Conclusions 1. Watching is Gods Ordinance and our dutie T is grounded at least by intimation in the Command Watch. 2. Those that know Christ must watch What I say to you Peter and Iohn tho endeared to our Saviour are not exempt from the Dutie 3. All must doe it a common both exercise and dutie what to you I say to All. 4. Therefore they and all must watch because of the uncertaintie of time and the danger of neglect And what I say I should trespasse on the time to follow this Method and therefore shall reduce all to one head and a plainer That it is the Dutie of every one to watch The Scripture urgeth it Mat. 24.42.43.44 Mat. 25.13 Mat. 26.41 Rom. 13.11 2 Tim. 4.5 1 Pet. 4.7 It were easie to abound in Quotations a Concordance doth it to our hand But there are some expressions in those named places which shew us what it is to watch yet I le rather take others When Ezra had weighed unto Sherebiah Hashaebiah and their brethren the silver and gold and precious vessels he giues this charge Watch yee and keepe them Ezr. 8.29 To watch as wee doe a treasure which is worthy of care and may be endangered by Theft Iob compares the behaviour of the violent to wilde Asses in the Desart who watch to the prey or rise betimes for the prey Iob 24.5 To watch as the industrious doe who will not lose the advantage of opportunities David hath it in another sense Except the Lord keep the Citie the watch-man waketh but in voine Psal 127.1 To watch as they that feare the Invasion and a … ult of an enemie Which differs but in a little from that of our Saviour If the Good-man of the house had knowne in what Watch the Theife would come he would haue watched and not haue suffered his house to be broken up Mat. 24.43 To watch as men that stand in feare of suddain dangers The former may haue relation to a man in respect of his soule the two latter in respect of judgement To watch our selues by carefulnesse and industry To watch the comming of Iudgement by wise foreseeing I entended my selfe wholly for the application in a threefold use Vse 1. If it be every ones dutie to watch it justly and seasonably reproues such as watch not such as reproach them that watch 1. It condemnes such as watch not The carelesse and secure 1. The carelesse the carelesse of their soules state that as if their hearts were of little worth haue no mind or thought of them Salomon speakes of the feild of the sloathfull that he passed by it and by the Vineyard of the man voyde of understanding and â—â—e it was … ne over with Thornes and Nettles had covered the face thereof and the stone-wall thereof was broken downe Such may our notice be when our observation passeth upon some men overgrowne with ranker weeds vices and disorders which are of an easie growth for they are sluggards and neglect their Watch. Is the soule no more precious That we bestow no Culture no Tillage no weeding Men let themselues roue upon varietie of deceiving objects and wander as Harlots upon every greene hill The soule in the fallen estate is a loose and ungovernd wanton yet we are not wary to restraine it and though every temptation hath a bayte upon it and a hooke under it we are carelesse of the danger Nay some are growne to such dulnesse they excuse sinne with sinne The swearer beats off a seasonable reproofe of his rash oath pleads He did ntt heed it That plea is an accusation the sinne is doubled to sinne and to be careles how we sinne 2. The secure Ah Beloved wee are fallen asleepe t is a sleeping age a dead sleepe when calls doe not awaken us A man that sleepes soundly heares not though the voyce be both shrill and neare God hath cald us he hath called oft and lowd While mercies spake he called with a sweet still voice now he calls with a voice of Thunder Iudgement hath a loud peircing voice yet we heare neither We say we shall haue peace though wee walke in the imaginations of our hearts But t is an higher madnesse when we dare say with those in the Prophet when we threaten judgement due and deserved against sinne they say Let him make speed and hasten his worke that we may see it and let the Councell of the holy One of Israel draw nigh that wee may know it Esa 5.19 But there is a threatning of very terrible judgement against such and the judgement shall be more severe if the threatning be despised If any when he heareth the words of this curse shall blesse himselfe in his heart saying I shall haue peace though I walke in the imaginations of my heart to adde drunkennes to thirst the Lord will not spare him but then the anger of the Lord and his jealousie shall smoake against that man and all the Curses that are written in this Booke shall light vpon him the Lord shall blot out his name from under heaven and the Lord shall separate him unto evill Deut.