The Freeness of the Grace and Love of God, Sermon 7
SERMON VII.
AMOS 4.12.
Therefore thus will I do unto thee O Iſrael, and becauſe I will do this unto thee, prepare to meet thy God O Iſrael.
IN this Chapter the Prophet Amos endeavours to pronounce ſome heavy Judgements againſt Gods own people Iſrael, wherein there are three things moſt conſiderable.
1. The Judgement Threatned.
2. The cauſe of the Judgement, and
3. The Inference thereupon
Firſt, The Judgement Threatned, and that is in the ſecond, and third verſes; The Lord hath ſworn by his holineſs, that to, the dayes ſhall come upon you, that he will take you away with hooks, and your poſterity with fiſh-hooks. As if he ſhould ſay I will ſend Anglers among you, that ſhall pull you out of your houſes, as the little fiſhes are pulled out of the water; and then he goes on in the third verſe; And ye ſhall go out at the breaches ſaith the Lord, Though you be great and ſtrong yet will I make breaches among you ſaith the Lord, this is the Judgement threatned.
Secondly, Here is the cauſe of the Judgment, and that is therefold,
Firſt, Oppreſſion, as at the firſt verſe, Hear this word ye kine of Baſhan, that are in the mountain of Samaria, which oppreſs the poor, which cruſh the needy, and ſo forth.
Secondly, Another cauſe is Idolatry, and Superſtition; as at the 4. and 5. verſes, Come ye to Bethel, and tranſgreſs at Gilgal, multiply tranſgreſſion; Proclaim and publiſh the free offering, for this liketh you, O ye children of Iſrael ſaith the Lord God.
Thirdly, The third cauſe is their Incorrigableneſs, as at the 6. verſe, I have given you cleaneſs of Teeth in all your Cities, and want of bread in all your places, yet have ye not returned to me ſaith the Lord. And at the 7. verſe, And alſo I have with-holden rain from you, and I have cauſed it to rain upon one City, and not upon another City, ſo two or three Cities wandred unto one City to drink water, but they were not ſatisfied, yet have ye not returned unto me ſaith the Lord, and at the 9. verſe, I have ſmitten you with blaſting and with mildew, when your gardens, and your vineyards, and your figtrees, and your olive trees increaſed, the palmer worm devoured them, yet have ye not returned unto me ſaith the Lord, and at the 10. verſe, I have ſent among you the Peſtilence, after the manner of Egypt, your young men have I ſlain with the ſword, and have taken away your horſes, and I have made the ſtink of your camps, to come up unto your noſtrils, yet have ye not returned unto me ſaith the Lord, and at the 11. verſe, I have overthrown ſome of you, as God overthrew Sodom, and Gomorrah, and ye were as a firebrand pluckt out of the burning, yet have ye not returned unto me ſaith the Lord.
Thirdly, Therefore by way of Inference he concludes;
Therefore this will I do unto thee O Iſrael, and becauſe I will do this unto thee, prepare to neet thy God O Iſrael.
In theſe words you have a double Inference which God makes,
Firſt, Therefore thus will I do unto thee, I have been a long time ſtriving with you (as if he ſhould ſay) and I have been at a ſtand whether I ſhould puniſh you or not, yet have ye not returned unto me, therefore now I am reſolved, thus will I do unto thee. And then
Secondly, Now I am reſolved, prepare to meet thy God O Iſrael, therefore do thou prepare to meet thy God O Iſrael: I do not ſend you a challeng ſaith God, that you ſhould prepare to meet with your God to fight with him, or to reſiſt him, not to meet God in his anger, and to oppoſe him, no; but prepare to meet thy God, by preventing his Judgements, with your Repentance, and returning unto him. If a man be coming to your houſe, and you go out to meet him, why then you prevent him by meeting of him; So when we prevent Gods Judgements, by our Repentance, we are ſaid to meet with God.
From hence then I take up this Obſervation or Doctrine.
That when God is reſolved to come out againſt a Nation or people, it is their duty to prepare to meet with God.
For the opening and proſecuting hereof I ſhall labour to ſhew you,
Firſt, That God doth ſeem ſometimes to be at a ſtand concerning a people, whether he ſhould truſt to them any longer or not, or whether he ſhould puniſh them or not.
Secondly, That if they do not come to him, and meet with him, he will then reſolve to go out againſt them in his wrath.
Thirdly, That when God doth reſolve to go out againſt a people in his wrath, it is their duty to prepare to meet him.
Fourthly, I ſhall labour to ſhew, how a people, or family, or perſon, may prepare themſelves to meet with God in the way of his anger, when he is going out againſt them.
Firſt, Though God is alwaies reſolved in himſelf what to do with a people, yet he ſeems to us to be at a ſtand, whether he ſhould deliver them or not, or whether he ſhould puniſh them or not, whether he ſhould ſhew mercy to them or not; as you may ſee Exod. 33.5. For the Lord ſaid unto Moſes, ſay unto the children of Iſrael, ye are a ſtiffnecked people; I will come up into the midſt of thee in a moment and conſume thee; therefore now put off thy Ornaments from thee, that I may know what to do unto thee, that I may ſhew, or make known what to do unto thee, as it is in the Hebrew: this is ſpeaking after the manner of men; and ſo in Gen. 18.21. I will go down now, and ſee whether they have done altogether according to the cry of it, which is come unto me, and if not, I will know: And Again, Gen. 22.12. Lay not thine hand upon the Lad, neither do any thing unto him, for now I know that thou feareſt God; ſpeaking after the manner of men. And Again, Hoſea 6.4. O Ephraim what ſhall I do unto thee, O Judah what ſhall I do unto thee; And in Hoſea 11.8. How ſhall I give thee up O Ephraim, how ſhall I deliver thee Iſrael, how ſhall I make thee as Admah, how ſhall I ſet thee as Zeboim: Here are four Hows in our Tranſlation, though but two in the Hebrew, How ſhall I give thee up, How ſhall I deliver thee, How ſhall I make thee as Admah. How ſhall I ſet thee as Zeboim: As if the Lord, (to ſpeak after the manner of men) were in a great ſtreight, and knew not what to do, was not reſolved what to do; So I ſay though God is alwaies reſolved in himſelf, yet he ſeems to us to be at a ſtand ſometimes, whether he ſhall ſhew mercy or no.
But you will ſay, how doth this come to paſs, that God doth ſometimes ſeem to be thus at a ſtand.
I anſwer, you know how it is with a tender Father, that hath a rebellious Child; ſaith the Father, I will thruſt him out of doors, I will utterly caſt him off, I have often admoniſhed him, and threatned him, and corrected him, and yet he is never the better, therefore I am reſolved even to turn him out of doors; I but then he reflects, and thinks again, He is my child, he is the Son of my bowels, how ſhall I, how can I give him up, how can I turn him out of doors? why now God is more tender to his Children, than any Father can be to his Children, and therefore his being at a ſtand doth ſpeak out, and declare his bowels to his people: His bowels are at work whilſt their ſins provoke him; One while he looks upon their ſins, and another while he looks upon Chriſts ſatisfaction; one while he hears the Law call Juſtice, Juſtice, another while he hears Chriſt cry Mercy, Mercy; There is Juſtice and mercy both in God, that he may have the honour of both, and therefore God ſeems to be at a ſtand ſometimes; ſaies God, Theſe are my people, and if I puniſh them the enemies will reproach me, and I ſhall be diſhonoured, and they are my people ſtill for all their ſinning againſt me, and thus God ſeems to be at a ſtand.
But you will ſay, when may God ſeem to be at a ſtand, and not to be reſolved what to do, ſpeaking after the manner of men.
I anſwer firſt, when the Saints and Miniſters of God, know not what is beſt to be done in regard of the times, then is God at a ſtand, For ſaith the Lord, ſhall I do any thing, and not reveal it to my ſervants the Prophets: Therefore I ſay when the Saints, and Servants, and Miniſters of God are at a ſtand, and know not what to do, then God ſeems to be at a ſtand.
Secondly, When the Diſpenſations of God, go forward, and backward, then the Lord ſeems to be at a ſtand; when a man goes out of his houſe about his buſineſs, and goes forward and backward in the ſtreet, you will ſay, that man is not well reſolved what to do, nor which way to go; And thus it ſeems to be ſometimes with God, his dipenſations in the world go forward, and backward, and this is the time, that God is, as it were at a ſtand, whether he ſhall ſhew mercy or no; And ſo I have done with the firſt general.
The ſecond is this: That though God ſeem to be at a ſtand ſometimes, yet if men do not come unto him, and meet him. He will reſolve to go forth againſt them, Therefore thus will I do unto thee: I have been a long time ſtriving with you, and yet have ye not returned unto me, and now I am reſolved, and this is Gods Meſſage.
Now for the cleering of this
Firſt, I ſhall open the truth of it unto you.
Secondly, I ſhall prove it, and
Thirdly, I ſhall ſhew you, when God may be ſaid to go forth againſt a people or Nation.
Firſt, For opening of it, you muſt not think, as I ſaid before, that God is at any time unreſolved in himſelf, or that he knows not what to do, No, For known to God are all his works from the beginning of the world, unto the end ſaies the Apoſtle. Acts 15.18. There is nothing future, or to come, to God; God is not meaſured, neither doth he meaſure by time; There is nothing before, nor after with God in Eternity; All is preſent, and altogether before him at once, and therefore I ſay God is not at any time unreſolved in himſelf, what he ſhall do with this or that people. Now further, God is ſaid to will a thing in a twofold reſpect, either in regard
Of his Decree, or
Of his Diſpenſations.
In regard of his decree, his love is from Eternity, and yet the ſame man may ſeem to be a child of wrath in regard of the diſpenſation: every Elect perſon is a child of God from Eternity in regard of Gods decree, and yet he is a child of wrath until he be converted in regard of Gods diſpenſations. So when I ſay, that God ſeems to be at a ſtand, and unreſolved, and that if men do not come unto him he will then go forth againſt them: This is not to be underſtood in regard of his decree, but in regard of his diſpenſations. But
Secondly, For the proof of it: it is ſaid, God will not alwayes ſtrive with the Children of men, neither will he alwayes wait, and expect fruit from a fruitles and barren people, Read the parable of the figtree Luke 13.7. A certain man had a figtree &c. and he ſaid unto the dreſſer of his Ʋineyard, behold theſe three years I come, ſeeking fruit on this figtree, and find none, cut it down why cumbreth it the ground. Now though this parable doth concern the Jews, and it concerns us alſo, wherein we may ſee there are three times, which go over the heads of all thoſe that ſit under the Goſpel.
A time of ſoul mercy.
A time of Gods forbearance, and
A time of Judgement or cutting down.
There is time of forbearance and ſtriving, a time when God ſeems to be at a ſtand, but then if men will not come unto him, he will reſolve to go forth againſt them. Rom. 2.4, 5. verſes. Deſpiſeſt thou the riches of his goodneſs, and forbearance, and long ſuffering, not knowing that the goodneſs of God leadeth thee to repentance; But after thy hardneſs and impenitent heart, treaſureſt up unto thy ſelf wrath againſt the day of wrath, and revelation of the righteous Judgement of God, who will render to every man according to his deeds. So I ſay that, though God ſeem to be at a ſtand as to his diſpenſations, yet if men do not come in unto him, he will then reſolve to go forth againſt them in his wrath.
But you will ſay further, when may God be ſaid to go forth againſt a Nation or people in his anger.
Firſt, For anſwer you may know it by Gods diſpenſations, if his diſpenſations do beſpeak ſo much, and do plainly declare that God is going forth againſt a Nation or people, then you may be ſure that he is reſolved to go forth in his anger: and therefore
Firſt, Obſerve when a Judgement comes that is extraordinary, then the Lord is gone out againſt that people: The Lord is known by the Judgements, which he executeth, the wicked is ſnared in the work of his own hands, Pſal. 9.16.
Secondly, Look when God reſtrains prayer from a people, when he knocks off, and draws off the hearts of his children from praying for ſuch a people, then is God certainly come out againſt them in his wrath.
Thirdly, When all things work together for the worſt, then the Lord is againſt that people; when all things inſtead of working together for the beſt, do the contrary, and work together for the worſt, then is God ſurely againſt that people.
But then 2. As you may know when God is reſolved to go out againſt a people by his diſpenſations, ſo you may alſo know it by our Practices: As when God afflicts a people for crying Sins, and yet incorrigableneſs follows, then doth the Lord reſolve to, go againſt that people in wrath: As you may ſee in this Chapter wherein our Text is, There you find the people were guilty of great ſins, of great oppreſſion, and great ſuperſtition, and Idolatry, and God did not only afflict them for theſe ſins but for others too, and therefore you find in the 7. verſe, I have with held the rain from you, and have cauſed it to rain upon one City, and not upon another, Here was diſtinction of Judgments according to their ſeveral ſins: And ſo at the 11. verſe. I have overthrown you, as God overthrew Sodom, and Gomorrah, and you were as firebrands pluckt out of the burning, &c. God exerciſed them with ſeveral Afflictions, and they were diſtinguiſhing afflictions too, and yet they were incorrigable; God tells them, that he had afflicted them with cleaneſs of teeth, and want of rain, and yet have they not returned unto me ſaith the Lord, therefore thus will I do unto thee, &c. Thus you ſee what diſtinguiſhing afflictions they were exerciſed with, I have ſent the Peſtilence among you, yet have ye not returned unto me ſaith the Lord; and yet after all theſe ſore ſtrokes, they ſtill remained incorrigable, and therefore God was reſolved to go forth againſt them in his wrath, and ſo I have done with the ſecond General.
Thirdly, It is the duty of a people, or Nation to prepare to meet the Lord, when he is coming out againſt them: Therefore thus will I do unto thee O Iſrael, and becauſe I will do thus, prepare to meet thy God O Iſrael.
For the cleering of this I ſhall endeavour to ſhew you;
Firſt, That it is a dreadful thing to meet with God in the way of his anger, and Juſtice.
Secondly, That though it be dreadful, yet it is not ſo dreadful to the people of God as to others.
Thirdly, That though it be not ſo dreadful to the people of God as to others, yet it is very uncomfortable for them too, to meet with God in his wrath.
Fourthly, That when God is gone forth againſt a people in his anger, and in the way of his wrath, it is their duty to prepare to meet with God.
Firſt, It is a very dreadful thing to meet with God in the way of his anger, who may abide the day of his wrath? It is a fearful thing ſaith the Apoſtle, to fall into the hand of the living God, Heb. 10.31. For our God is a conſumming fire, Heb. 12.29. not a warming fire: There is a warming fire in your houſes, and that is very comfortable in cold weather, but there is a conſuming fire alſo, a fire that burns down houſes, and Cities, and that fire is very terrible and dreadful: why our God is a conſuming fire; your fire conſumes your wood and coal, but it doth not conſume your houſe, it doth not remove the Rocks: but the fire of Gods anger doth ſo, as you may ſee, Nahum. 1.5, 6. verſes. The mountains quake at him, the hills melt, and the earth is burnt at his preſence, yea the world, and all that dwell therein; who can ſtand before his indignation, and who can abide the fierceneſs of his anger, his fury is poured out like fire, and the rocks are thrown down by him. Thus you ſee it is a very dreadful thing to meet with God in the way of his anger. But
Secondly, Though it be dreadful and terrible, yet it is not ſo dreadful to the people of God as to others.
Firſt, Though God be angry with his own people; yet it is but little, in compariſon to what he is with others; As in Zach. 1.2. The Lord was ſore diſpleaſed with your Fathers, and at the 12. verſe, there it is ſaid God had indignation againſt them threeſcore and ten years, and then at the 15. verſe, And I am very ſore diſpleaſed with the Heathen that are at eaſe, for I was but a little diſpleaſed, and they helped forward the affliction: Here you ſee God was greatly diſpleaſed with the Heathen, and but little diſpleaſed againſt his people; his diſpleaſure is but little to them, in compariſon with what it is to others.
Secondly, Though God be angry with his own people, yet his anger is their friend. If a man be my friend, not only his purſe is my friend, but his ſword alſo, if I have occaſion; ſo if God be my friend, not only his love is my friend, but his anger too, but it is not ſo with the wicked.
Thirdly, Though God be angry with his own people yet they have alwayes free grace to fly unto, and to be their friend, but it is not thus with the wicked.
Fourthly, Though God be angry with his own people, yet they know, or may know, that God is in Covenant with them, and that they have ſome ſweet, and precious promiſes which belong to them: Nahum. 1.5, 6. Who can abide the fierceneſs of his wrath, &c. But look at the 7. verſe. The Lord is good, a ſtrong hold in the day of trouble, and he knoweth them that truſt in him: in the worſt times the people of God have promiſes to run unto for ſhelter; mark how the promiſe comes in here: Having ſhewed the fierceneſs of Gods wrath in the 5. and 6. verſes, who can ſtand before his preſence, &c. He comes in with this promiſe at the 7. verſe, The Lord is good, and a ſtrong hold in the day of trouble, he knoweth them that truſt in him.
Fifthly, Though God be angry with, and afflict his own people, yet they know, or may know, that God is afflicted with them, Chriſt partakes in their Afflictions with them.
Sixthly, Though God do afflict his own people for their ſins, yet they know or may know, that God alwayes gives a due allowance in reference to their ſins and Infirmities; the beſt Gold muſt have an allowance of ſome droſs, and the beſt Saint muſt have an allowance upon the Account of his Infirmities, ſaies the Lord, Hoſea 11.8. How ſhall I make thee as Admah, and ſet thee as Zeboim; why did not the Lord ſay; How ſhall I make thee as Sodom or Gomorrah, ſayes Jerom, It was becauſe Admah, and Zeboim were leſſer Cities, and were drawn into ſin, by the example of the great Cities of Sodom and Gomorrah: and ſo the ten Tribes were drawn into ſin, by the great Cities of Judah, and by Jeruſalem, and therefore God ſaies, how ſhall I make thee as Admah, &c. So I ſay, God doth alwayes give an allowance to his own people, even in the day of his wrath.
Seventhly, Though God be angry with his own people, yet they may ſee God ſmile ſometimes, even through his frowns; faith doth many times pull the vizard from the face of Chriſt as I may ſay, that when he ſeems to be their enemy, yet ſtill they know that all things ſhall work together for their good.
Eighthly, Though God be angry with his own people, yet they know, or may know, that God will alwayes have a hiding place for them, and ſo he will never provide for others. It may be obſerved, that when Gods people in former Times were perſecuted in one part of the world, they had alwayes acceptance and entertaintment in ſome other part of the world; and when they were perſecuted from thence, they had ſtill acceptance elſwhere, according to that of Chriſt, If they perſecute you in one City, flee unto another, until the Son of Man come, Matt. 10.23. Why what is the meaning of this, but that God will alwayes have ſome hiding place for his people, until Chriſt come again.
Ninthly, Though God be angry with his own people, yet they know or may know, that they are delivered from wrath to come, and they may comfort themſelves thus; Tis true, that this diſpenſation of God towards me is in anger, but yet I am delivered from wrath to come; but now it is not ſo with others, the preſent diſpenſations of Gods wrath upon the wicked, are but fore-runners of his eternal wrath, which ſhall come upon them; but it is not ſo with the Saints. And ſo I conclude this ſecond particular, That though it be very dreadful when God goes forth againſt a people in his wrath, yet it is not ſo dreadful to the people of God as it is to others. But
Thirdly, Though it be not ſo terrible for the people of God to meet with God in his anger and as it is for others, yet it is a very hard and uncomfortable thing for them to meet with God in this way, for they are uſed to have other kind of meetings with God, they uſe to meet him in the Aſſemblies, to meet him in love, there the Saints deſire to meet with God. But
Fourthly, If God do go forth againſt a people in his wrath, it is their duty, the duty of them all, and of Gods own people alſo, to go forth to meet God: It is here commanded in the Text by way of reaſon; It is the duty of Gods people and of others alſo, to honour God when they are under his diſpenſations; now when men go forth to meet God, then they honour him; Abraham and Lot intended to honour the Angel, and therefore they went forth to meet him; Joſeph would honour his Father Jacob, and therefore he went forth to meet him: Moſes would honour his Father Jethro, and therefore he went forth to meet him: Abigail would honour David, and therefore ſhe went forth to meet him; Martha would honour Chriſt, and therefore went forth to meet him; Cornelius and the believing Romans would honour Paul, and therefore they went forth to meet him: And ſo if a man be coming to your houſe, if you would honour him you go forth to meet him; Why now it is our duty to honour God, and therefore it is our duty alſo to prepare to meet with God, that we may thereby honour him.
And further It is the duty of all Gods people to hold a compliance with his diſpenſations, now if you do not go to meet with God, you do not comply with his diſpenſations: So that I ſay when God comes forth againſt a people, it is their duty to go forth, and to prepare to meet him. And ſo I come to the fourth General which was propoſed.
Fourthly, If it be the duty of a people, when God goes forth againſt them in his anger to prepare to meet him, Why then what ſhall we do, to prepare our ſelves to meet with God; for ſometimes God ſeems to be at a ſtand, and to be unreſolved what to do, and ſometimes he is reſolved to go forth againſt a people, now what ſhall we do that we may prepare to meet God in both theſe Caſes.
I ſhall anſwer theſe two Queſtions, and ſpeak to them diſtinctly, and ſo conclude without any further Application.
Firſt, If you would meet with God in this caſe, then break off from your uncertainties and leave them, do not ſtand ſhall I, ſhall I, as we ſay, in reference to your repentance and newneſs of life, be not uncertain in your Judgments and practices. As in Hoſea 6.4. O Ephraim ſaith God what ſhall I do unto thee, why Lord, might they ſay, Why art thou at an uncertainty with us, why ſaith God, becauſe you are at an uncertainty with me, your goodneſs is as the morning cloud, and as the early dew it goeth away: Sometimes you take up good reſolutions, but they fade away again preſently; Sometimes you are grieved and troubled for ſin, but your repentance fades way, as the morning dew; ſometimes you will perform duties, but your goodneſs fades away quickly, and therefore I am at this uncertainty with you, becauſe you are at ſuch uncertainty with me; would you then meet with God in this caſe, why then break off from your uncertainties, that is the firſt.
Secondly, If God ſeem to be at a ſtand, then do you repent and turn to God, for this is that which God expects, and looks for, yet have ye not returned unto me ſaith the Lord: The Lord repeats it again and again, in the cloſe of ſeveral verſes, though I have been at a ſtand, yet have ye not returned unto me ſaith the Lord. Therefore I ſay when God ſeems to be at a ſtand, be ſure that you return unto God; and what I ſay unto one, I ſay unto all, and to my own ſoul alſo; Doth the Lord ſeem to be at a ſtand with us, then let us all return to the Lord by repentance, it may be he ſtaies his hand to ſee what we will do.
Thirdly, If God ſeem to be at a ſtand, and if you would meet with him, then go, and make your choice, Chuſe rather to ſuffer affliction with the people of God, than to enjoy the pleaſures of ſin for a ſeaſon.
Fourthly, If the Lord ſeem to be at an uncertainty in point of his diſpenſations, and if you would meet with God, then take heed that you do not deſire the wofull day, take heed that there be none among you who do deſire the wofull day to come: A day of confuſion in a Nation is a wofull day, a day of civil War is a wofull day, civil War begins with uncivil ſins, and ends in uncivil Butcheries. Again
Fifthly, If God ſeem to be at a ſtand, in point of his diſpenſations, and if Temptations do then come to draw you off from God, why do you anſwer all with this: How ſhall I do this thing, and yet not ſin againſt God, how ſhall I do this thing, and yet not ſin againſt my own conſcience, ſhall the Lord have his How's for you as I may ſay, and will you have none for him? ſhall the Lord ſay, How ſhall I give thee up, O England! How ſhall I give thee up; O London! How ſhall I give thee up, O Yarmouth! and will not you ſay, How ſhall I ſin againſt the Lord, ſhall the Lords bowels yearn, and turn within him for you, and ſhall not you turn to God; ſhall the Lord ſay, O Drunkard! How ſhall I give thee up? O Swearer! How ſhall I give thee up? O Sabbath-breaker! how ſhall I give thee up? O unclean Perſon or the like, how ſhall I give thee up? And ſhall not you ſay how ſhall I do this thing, and yet not ſin againſt God? Therefore do thus, and then you will be able to meet with God in this caſe.
But 2. As for the ſecond part of this Queſtion. Suppoſe the Lord be reſolved as I hope he is not, to go forth againſt this Nation, you may obſerve how he ſtands hovering as it were over the Nation; but if God ſhould reſolve to go out againſt us, would you know how to prepare to meet with God?
Then you muſt obſerve what thoſe evils are that do provoke God, and labour and ſtrive againſt them till they be removed; and in order hereunto,
Firſt, If you would meet with God in the way of his Juſtice and Anger, then you muſt get Chriſt into your Arms, as I may ſay, and ſo go forth and meet God: It is written of one, that when he would gain favour of his King, he uſe to get the Kings ſon in his Arms, and ſo he got the favour he deſired; ſo if you would find favour with God, get Jeſus Chriſt into your arms, and ſo go forth to meet him.
Secondly, If you would meet with God in the way of his anger and Juſtice, then you muſt humble your ſelf before him and ſubmit unto him: There are two parts in Humiliation, Sorrow for ſin, and ſubmiſſion to God; now it may be you are wanting in one of theſe, therefore labour to abound in both, and ſo go forth to meet God.
Thirdly, If you would meet with God in the way of his anger and Juſtice, then do you live juſtly, and deal juſtly and righteouſly. He hath ſhewed thee O man what is good, and what doth the Lord require of thee, but to do juſtly, and to love mercy, and to walk humbly with thy God; Micah. 6.8. O my friends, labour to do what God commands, and what God expects: Now when he comes out againſt a people in the way of his Juſtice, he expects that they ſhould be found doing Juſtice; read the 9. verſe, The Lords voice cryeth unto the City, Hear ye the rod, and who hath appointed it; Gods voice is to ſcare us, and to cauſe us to leave ſin and to turn unto him, and therefore he ſayes, Hear ye the rod, and who hath appointed it.
Fourthly, If you would meet with God in the way of his anger, then preſent unto God your free-will offerings, and pray unto him and ſeek his face; when Jacob went forth to meet his brother Eſau, he ſent preſents to him, and his brothers face was changed; O what will become of thoſe that never prayed one prayer more in private for all this anger and wrath of God, that ſeems to be coming out againſt us.
Fifthly, If you would meet with God in his anger, then get ſuffering grace: How can you be able to meet with God in the way of his anger in ſuffering Times, if you have not ſuffering grace?
Sixthly, If you would meet with God in his anger, be ſure to be doing the work of your preſent day; ſhew mercy to thoſe that want mercy, They that are merciful ſhall obtain mercy with God; what will your money avail you in the day of Gods wrath? The only way to meet with God in his wrath, is to ſhew mercy.
Seventhly, If you would be able to meet with God in the way of his anger, then wait upon God in the way of his Judgements, and in due time you ſhall be able to ſay, This is our God, Loe this our God we have waited for him; and if God be going, lay hold of him, take hold upon him, for ſo we are commanded, Haiah 27.4, 5. Fury is not in me, &c. Or let him take hold of my ſtrength that he may make peace with me, and he ſhall make peace with me.
Eighthly, If you would meet with God in the way of his anger, then lay aſide your particular Intereſts, and think it your duty, and deſire to do it.
Laſtly, If you would prepare to meet with God in the way of his anger, then now whilſt you have a little time, Goe and ſet your ſelf and your houſe in order, that whatſoever may come, you may have nothing elſe to do but to dye; And then if God do come in Judgement, and Anger, you may be able to ſay I have heard the Rod, and have trembled, and have prepared to meet with God: And if God ſhould not come in wrath, but ſome other way, yet you will have great comfort in your preparing to meet with God; For either God will come out againſt the Nation in anger, or he will not; if he do not, you will not loſe by your preparing to meet him; but if he do, and you are prepared to meet with him, then will God meet with you in Love, becauſe you have prepared to meet with him in Anger.
Therefore as you deſire to be found doing the work, that God would have you to do in this Caſe, Think of, and remember what hath been ſpoken. All you that hear this word of God, prepare to meet with God, you know not how ſoon the Lord may come out againſt you in wrath, his diſpenſations in the world ſeem to run backward, and forward: Therefore be alwayes ready, and prepared to meet with God, which way ſoever he may come, according to this of our Text,
Thus will I do unto thee O Iſrael, and becauſe I will do thus unto thee, prepare to meet thy God O Iſrael.
…INIS
Bridgs ſeven Sermons.
End of the text · William Bridge, The Freeness of the Grace and Love of God (1671)