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Therefore thus will I doe unto thee, O Israel, and because I will doe thus unto thee, prepare to meet thy God, O Israel.
WEE have heard before of Israels Sin, and Israels Punishment for their sin. We are now come to the third and last part of this third Sermon of the Prophet, which contains an Exhortation, or Invitation to Repentance; where we have,
1 The Illative Particle, or the note of Inference, There∣fore; The Lord draws a conclusion against them from the for∣mer Premises, q. d. since none of my former Judgements will reclaime you, I am now resolved, that you shall reap the fruit of your disobedience, you shall no longer be my People, but I will cast you out of Covenant, and send you into an im∣pure Land; so that yee shall not only lose your Land, but your Religion too; not only your Soyl but your Souls to boot; not only your goods but your God. I have sent out my Foot-men (saith God) and you have contemned them, and con∣tended with them; I will now see, what you will doe with Horse-men (Ier. 12.5.) I my self will now arise in armes against you, as against a pack of rebels.
2 Here is the Lords Commination of some greater Judge∣ment, implied and couched in general terms, Thus will I do unto thee. The Lord seeing their incorrigibleness, goes on to denounce a sorer and sadder Judgement against them, than any yet had befallen them. He doth not tell them how, or in what kind he will punish them, but leaves them to imagine the worst, thereby intimating that he would bring upon them sadder evils than they could imagine. Thus terribly, thus severely, in a more furi∣ous manner than formerly, wil I deal with thee. The Judgement was so dreadful, that the Prophet seems either loath, or at least un∣able to express it; and therefore he doth as it were draw a Vail over what hee could not in words set forth, with a Thus will I doe unto thee; q. d. I will bring upon thee some dire∣ful desolation, and utter destruction, for so it follows, Amos 8.14. They shall fall and never rise again. Since they be im∣penitent, I will speedily execute upon them what I formerly threatned (ver. 2, 3.) I will give Samaria your Metropolis into the Assyrians hand, and you shall be carried Captive in∣to a strange Land. There seems to be in the words a kind of Pathetical Aposiopesis, when a man for anger and indignation cannot speak out his words, but cuts off some word, or part of a sentence which is to bee under∣stood; and such kind of speech is
very frequent both in sacred and prophane Writers. Thus, Psal. 95.11. To whom I sware in my wrath, if they enter into my rest, q. d. they shall never enter into my rest; if they come there, let me not be God, or let me not be true. Thus the He∣brews in their execration Oathes were wont to speak. Thus and thus let God doe to me (1 Sam. 25.22.) without expressing the imprecation, as fearing to name those dreadful evils.
3 Hee allaies this sharp Commination with a gentle and sweet exhortation, full of clemency and consolation, telling them that he is yet their God in Covenant, ready to receive them, if they will but truly repent, and come in unto him; and therefore he counsels them speedily to prepare (for where no time is exprest, there, as the Debt, say Lawyers, so the Duty, say Divines, is presently to bee performed) to meet him, Isa. 21.12. return and come, but when? why present∣ly, that is implied. So here, prepare to meet thy God; but when? why presently, before the decree bring forth, and it be too late, Zeph. 21.2. The Lord having told them what he would doe to them, now (such is his goodness) that hee shewes them what they should doe, to prevent his Judge∣ments, viz. prepare to meet him. Since he was ready to cast them off, he adviseth them to cast themselves down, and to implore his mercy, and make peace with him.
Q. But what is meant by preparing to meet God?
Ans. To meet one hath various meanings in Scripture; 1. Sometimes we goe to meet Persons, that we may honour them, thus Abraham and Lot went to meet the Angels, Gen. 18.2. & 19.1. 2 Sometimes we goe to meet Persons, that we may scoff and jear at them, as Michal the Daughter of Saul did David, 2 Sam. 6.20. 3 Sometimes we goe to meet Persons to fight with them, as David did with Goliah, 1 Sam. 17.48. And thus some take the words in the Text for an Ironical taunting speech, as if the Lord had said, Since I am coming against thee, pre∣pare your selves to meet me, and see if yee bee able to encounter me, and keep me back, who am coming against you as an enemy; come on, and meet mee with your hardned hearts, muster up your Armies, recollect your Forces, call in to your ayde all your Creature-confiden∣ces,
and see if they can deliver you from my hand, and save you from my wrath, which is even ready to seize upon you. But this sense is very harsh, and contrary to the scope of the place; for all along the Lord calls upon them, not to stand out against him, but to submit unto him, and therefore he so oft complaines, even five times, Yet have yee not returned unto me, saith the Lord. Besides, there is no meeting of God with Armes and Armies, or any warlike Forces; what can all the hosts in the world doe against the Lord of Hosts, or who ever hardned himself against him and prospered? Iob 9.4. let the Potsheards strive with the Potsheards of the earth, but woe be to him that striveth with his Maker.
4 Sometimes we goe out to meet Persons to humble our selves before them, and to submit to them, as Shimei did to David, 2 Sam. 19.16. and thus it is in the text, Prepare to meet thy God, viz. by Prayers and tears, by humble supplicati∣on, and real humiliation for sin, by forsaking your Idols, and cleaving to Gods true Worship, and by amendment of your lives run to meet him, that you may prevent the execution of his wrath upon you, &c. This is the most proper meeting of God which is here called for, this is the genuine and true scope of the place; for the words are not a challenge, Come out and meet me; but a precious direction, shewing us what we must doe to appease and pacifie God, viz. not meet him in a way of Opposition and rebellion, for this were to set Bryers and Thorns in battle against a consuming fire (Isa. 27.4.) but meet him in a way of submission, as Abigail met David, when he was coming to destory Nabal and his house, 1 Sam. 25.32. So here, since the Lord hath taken up this determi∣nation to punish thee, O Israel, and is resolved to bring some greater Judgement on thee, therefore prepare thy self (saith the Prophet) by unfeigned humiliation and repentance, that so thou maist prevent the execution of the sentence. Put on thy mourning weeds, take up a lamentation, make ready thy Petition, goe forth upon thy knee, and beseech him to spare thee, that so thou maist prevent thy utter destruction which is now at hand.
Q. But why doth the Lord call upon his people to prepare themselves, when their hearts were hardned, and he tells us that the way of man is not in himself, and that the preparation of
the heart is his work, and not ours. (Psal. 10.17.) Besides, he had decreed here to carry them into captivity, and hee tells them as much, and therefore all their repentance was but vain.
Ans. 1. The Lord had some elect and hidden ones both called, and to be called amongst them, and to these he prin∣cipally speaks; for all Gods commands are effectual in beleevers: they are not an empty sound, as they are in the ears of unbeleevers, but there goes forth a power from god inable∣ing them to obey; if he command them to beleeve, hee ina∣bles them so to doe. If he command them to prepare to meet him by repentance, there goes forth a power from him which inables them so to doe. As when our Saviour comman∣ded Lazarus to arise, there went forth a power from him that raised him, Moti movemus, acti agimus, when the will is regenerate and made pliable, then it readily obeyes all Gods commands, be they never so hard or harsh to flesh and bloud; yet they can doe all things Evangelically through Christ that strengthens them. God gives them his preven∣ting, assisting, co-operating, persevering grace, Iob 11.13, 14.
2 Such commands as these shew us our duty, not our a∣bility, and must make us in the sense of our own inability, prepare our selves to sue unto him for preparation.
3 Such commands make the wicked more inexcusable, who had power in Adam to obey all Gods commands, but they in him have lost it, and by their daily obstinacy, and fal∣ling away from God, and his wayes, they have justified that grand Apostasie of our first Parents.
4 The threatnings of God are not alwayes absolute and ir∣revocable, but for the most part they are conditional, and to be understood with this exception, viz. except they repent and amend; and this condition is sometimes expressed, as Ier. 18.7, 8. Ioel 2.13, 14. and sometimes suppressed and con∣cealed, as Ionah 3.9. Yet forty dayes and Niniveh shall bee destroyed; that is, if they repented not. So here, though Is∣raels case seemed desperate, yet the Lord bids them turn, and he would be propitious to them.
5 Admit the Judgement be irrevocable, and Gods people must notwithstanding their repentance, bee Captives to the
Assyrians, yet their repentance had not been fruitless, for they should have escaped eternal misery.
2 In this Life, the punishment of such Penitents is oft mitigated, though not totally removed. Hence we usually see, that in times of publick Calamity it goeth best with the best men; to them these are but fatherly Chastisements, when to the wicked they are fore-runners of greater wrath. A Ieremy, Ezekiel, Daniel may goe into Captivity, but it is for good, as the Lord said sometimes of his People, I will send them into the Land of Caldea for good, Ier. 24.5. such mourners shall be marked for Mercy when Judgement comes. Ezek. 9.4.
4 Here are the Persons, to whom this Exhortation is applied and directed, and that is, to the ten Tribes, who are often called by the name of Israel, as being his off-spring, 1 King. 14.18. & 2 King. 3.3. & 10.32. hee names them twice, and ingeminates the title, the better to awaken them, and quicken their attention, as also to shew his great affection to them, as David named Absolon twice, whom he loved. So our Saviour speaking to Ierusalem, doubles the title, O Ie∣rusalem, Ierusalem, Mat. 23.37. to awaken them, to shew his tender love and compassion to them, and to shew his an∣ger against their sins, he Pathetically cries out, O Ierusalem, Ierusalem, which killest the Prophets, &c. q. d. Thou that hast been the place which God hath honoured with his special presence, and chosen above all the places of the earth for his habitation, to fix his name there, art thou become a den of Devils and Murderers? So the Lord here, the better to rouze these Israelites out of their security and impenitency, by an Epanodos, doubles their name, saying, Thus will I doe to thee, O Israel, and be∣cause I will doe thus unto thee, prepare to meet thy God, O Israel.
5 Since we are backward and averse to this duty of Re∣turning, he backs his Exhortation with a double Motive.
1 The first is a drawing Motive, taken from the considera∣tion of Gods readiness to pardon Penitents. Hee is thy God, prepare to meet thy God; hee is thine by Profession, though thou hast walkt unanswerably to it. And 2. he is Thy God in Covenant with thee, and so ready to receive thee, if thou wilt but truly turn to him.
The second is a driving Motive, and is drawn from the consideration of Gods Almighty Power (vers. 13.) who was now marching against them. This power (the better to awa∣ken them) he sets forth by six Royalties.
1 When lesser Iudgements will not mend a People, God usu∣ally comes with greater. When Blasting, Mildew, Famine, Pe∣stilence and Sword can doe no good, then look for a Thus will I doe unto thee; that is, I will utterly destroy thee, for reme∣dies are in vain, when the sore is so desperate. So Isa. 1.5. Why should yee be smitten any more? q. d. your case is desperate and incurable, and therefore I will trouble my self no more with you, but will now utterly destroy you. And this is that, which highly aggravates Englands Sin, we have been long in∣corrigible under lesser Judgements, and therefore what can we now expect, but that the Lord should come with a Thus will I doe unto thee, O England, and because I will doe thus unto thee, prepare to meet thy God, O England.
2 Obs. God will not stick to punish his owne people, and that severely, when they sin against him. Where he bestowes the grea∣test Priviledges, there he inflicts the greatest Judgements. He is sharper with them than with Heathens, because they are nearer to him, and so their sins doe more dishonour him. The sins of a David doe more dishonour God, than the sins of ma∣ny uncircumcised Philistims. God will be sanctified of all his nigh ones, (Levit. 10.2.) He dwells amongst his people, and cannot endure their provocations. We can endure dung in our fields, but not in our houses; we can bear with briars and thorns in the Wilderness, which we cannot endure in our inclosed Gardens. Such sin against great light, and great love, and therefore will bee surely and sharply punisht for their iniquity (Amos 3.2.) as wee see in Eli, Da∣vid,
Hezekiah, Zachariah, Ierusalem, Esa. 22.1. Dan. 9.12.
3 Obs. Ministers must apply the Word unto their people. Thus will I doe to thee O Israel. This is the only way to convince and convert men; what is spoken in general to all, few will apply to themselves. It is this Soul-searching Preaching that is the best teaching. But of this elsewhere.
4 Obs. God usually warnes before he smites. In mercy here he warnes his people of approaching Judgements, and bids them prepare to meet him. He Lightens before he Thunders, and shoots off his Warning-peeces, before he shoots off his Murdering-peeces. He might have come suddenly upon them, and swept them away like dung from the face of the earth for their obstinacy, but see his transcendent clemency and pitty, he warnes them before he destroyes them, and counsels them before he condemns them.
5 Obs. God usually mingles Mercies with his Iudgements, and Consolations with his Comminations. Hee tells Israel here of Judgements, but withall he tells them of mercy upon re∣pentance; with the one he drawes us, as with cords of love, and with the other he drives us home to himself. The best have need of both, we have all need to hear of Iudgements, to keep us from presumption; and of Mercy, when humbled, to keep us from despair. Hence God so oft joyns both toge∣ther, as Levit. 26. Deut. 28. and the Prophets doe usually allay the terrours of the Law, with the comforts of the Gos∣pel, Ioel 2.14.
6 Obs. God ownes his people, even when they are guilty of great sins. He is God, and not like Man, that casts off men for every light offence. Hee tells them here, I am thy God still by profession, though thou hast not walkt up to that pri∣viledge. I am thine by Covenant, and thou art mine Israel still, therefore prepare to meet me, and stand no longer out a∣gainst me.
7 Obs. When the Lord is coming against a people in Iudge∣ment, he then expects that they should presently prepare to meet him by humble supplication, and real repentance.
1 We must meet God with a Petition in our hands; thus Subjects usually address themselves to their Soveraign; especi∣ally
when they come under the notion of Offenders, or Ma∣lefactors to beg a pardon. We should dispatch these our Am∣bassadours, our Prayers and teares, to meet him in the way, (Luke 14.32.) while he is yet afarre off, that we may pre∣vent the Wrath that is coming upon us. Thus did Moses, when he perceived that Gods Wrath was kindled against Israel, he sought by humble and fervent Prayer to stop it, Exod. 32.11, 12, 13. so when the Plague was new broke forth, hee com∣mands Aaron presently to mediate and intercede for them, and so stayed the Plague, Numb. 16.46, 47, 48. Yea God takes it ill, when in publick calamities there is no intercessor to meet him thus, and mediate for a Nation, Esay 59.16. E∣zek. 22.30. These Ambassadours in all ages have prevailed wonderfully with God. A Prayer rightly qualified, and circum∣stantiated for man, matter, manner, what cannot it doe with God?
1 It hath an Universal power in removing Judgements, or procuring Mercies. The most signal providential changes that ever were made in the world, have been made by the Prayers of Gods people. Prayer is as it were the Midwife to bring great Blessings into the world, and remove great Judgements from us; and therefore when the Lord would destroy a people, he commands his Ieremies to forbear praying for them, they must not meet him in this kind to mediate or intercede for them, (Ier. 7.16. & 14.11.) thereby implying, that he cannot deny the Prayers of his people.
2 These Ambassadours have an awakening power. God seems to sleep and take no notice of the miseries of his peo∣ple many times, but then by their Prayers they must awaken him, Iob 8.5, 6. There are two things which doe more e∣specially awaken God, 1. The Rage of wicked men (Psal. 12.5, & 78.65, 66.) and 2. The Prayers of Gods people, Psa. 82. ult. & 141.1. Isa. 51.9.
3 They have a binding and a loosening power. Moses by his Prayers binds Gods hands that hee cannot strike, till he aske leave as it were of Moses, and bid him let goe that hee may smite them, Exod. 30.10. Numb. 14.17, 18, 19, 20. And Prayer hath a loosening power, sin ties
Gods hands, that they cannot help, but Prayer unties them, Iudg. 10.10. to 17.
4 They have a commanding power, such is Gods great con∣descention, that though he be the Commander of all, yet hee suffers himself to be commanded by the Prayers of his peo∣ple, Isa. 45.11. Gods people have often experienced the power of Prayer, and therefore in all their distresses they fly to their Prayers, and have ventured their lives, resolving ra∣ther to loose them, than their praying opportunities, Dan. 6.10. yea and this hath made them so earnestly beg the Pray∣ers of Gods people, Romans 15.30. they will not part with their interest in them for a Kingdome. Yea, such is the power of the Prayers of the godly, that even wicked men, when they are in distress, have begged for them. Thus Pha∣raoh beseeches Moses to pray for him, and Saul calls for the Prayers of a Samuel. The time would fayl me, to tell of the great exploits, which the Prayer of faith hath done; no Con∣queror can shew such famous Trophies and Triumphs as it can doe. Prayer actuated, and inlivened by faith, hath subdu∣ed Kingdoms, stopped the mouthes of Lions, quenched the violence of fire, escaped the edge of the Sword, &c. Heb. 11.32, 33, 34, 35, 36. and hath done the Churches enemies more mischief, than all the Armies in the world (Psal. 56.9.) how lightly soever wicked men esteeme of them. This is Gods Ordinance, and hee ever loves to be found in his own way. 2. The Prayers of Gods people suit best with Gods interest and ends; they seek the advancement of Gods glory, the good of his Church, the increase of his graces in their souls; all which are very taking with God. 3. Their Prayers must needs be powerful, if you consider the Persons praying, they are Gods Sons and Daughters, his peculiar people, the Spouse of Christ. Now Relations can doe much; and if we, who are evil, will give good things to our Children, when they cry to us, much more will God supply the wants of his, when they call upon him, Matth. 7.11. 4. They are put
up in Christs name, and indited by his Spirit, and God can∣not deny Christ that makes intercession for us, and his Spirit, that makes intercession in us, with sighs and groans.
2 We must meet the Lord humbly and submissively. As Benhadads servants met the King of Israel, with ropes about their necks, because that they had heard, that the Kings of Is∣rael were merciful Kings. So let us put ropes about our necks, as signs of our acknowledgement, that we are worthy of death; and the rather, because the God of Heaven is a merciful God, (1 King. 20.31.) Rising and raging at Gods Chastisements like a wilde Bull in a net, when men are full of the fury of the Lord (Esay 51.20.) this is the way to provoke God, to goe on in wrath against us, and to double his strokes upon us, Levit. 26.24. If a Potent Prince should raise a great Army against us, and we had no strength to oppose his strength, the only way is to meet him with humble, submissive Supplicati∣ons, and so make peace with him. So, when ever we find, that the great God is angry with us for our sins, let us lay down the weapons of our rebellion; submit unto him; judge our selves, and then he will not judge us; accuse our selves, and he will acquit us; be sharp, and severe with our selves, and he will be merciful to us; let us accept of the punishment of our iniquity, and justifie him, in all that he hath done unto us, and then we have his promise for pardon, Levit. 26.40, 41, 42. wee know, it is not for Gods honour to trample upon worms. The Lion will not seize on a yeelding Prey, the Maftiff will not fall on the little Dogge, that lyes on its back, turns up all four, and cries quarter. The bending Reed is pre∣served, when the stubborn Oke is pluckt up by the roots. It is the proud and haughty, whom God resists; he sets himself in Battle array against them, and delights to manifest his power in their subversion, Esay 2.12. to 18. But the humble are his habitation and delight. Let us therefore meet him sub∣missively, considering wee are not a match for him. Sinful Nations are too weak for God, how much more are single Persons, Esay 40.15. 1 Cor. 10.22. It is God, that over∣turns Kings and Kingdoms at his pleasure, hee hath over∣thrown Kingdoms that stood like firme Rocks. Of all things here below, we count Metals the strongest, as Gold, Silver, Brass, Iron, of which Nebuchadnezzars Image was compo∣sed,
(Dan. 2.32, 33.) whereby is meant the Babylonian, Persian, Grecian, and Roman Monarchies, the four greatest Monarchs of the World, yet three of these the Lord hath al∣ready dasht in peeces, and the Iron one of Rome only re∣mains, which God will shortly lay in the dust.
3 We must meet God with grace in our hearts. If wee goe to meet God, our business is to make our peace with God, which we cannot doe without grace, for to the wicked there is no peace. Now grace th••ugh it hath many other, yet it is chiefly woven up, and composed of these two golden threads, 1. Love to God. 2 Hatred of sin.
1 Love to God. We must love him appretiative & intensive, with highest intention of affection. Love is our best affection, and therefore most fit for God who is our best friend.
2 Hatred of Sin. There are two Affections especially which set themselves against sin, which are, Hatred and Grief. Hatred respects the nature of sin, and Grief respects the nearness of sin. If we had no sin we should hate it, but if it were not near us, we should not grieve for it. There are many, that hate sin but never grieve for it, but we must meet God with both these affections in us; wee must hate sin as to its owne nature, and grieve for it as it is our owne sin, and as we offend God thereby; and this is to meet God with grace in our hearts.
4 We must meet God with Christ in our armes. There is no seeing his face, unless we bring this our elder brother with us. God is holy, and we are unholy, so that he will not treat with us without Christ, nor can wee think of God out of Christ, but with extream horrour; besides, God will have sa∣tisfaction for sin past, before he treat for the time to come; now Christ is our Atonement, and our Mediator, and wee can expect no good from God without him, therefore let us meet him with Christ in our armes.
5 We must meet God with true Repentance. Sorrow befits a Sinner, as a garment doth the body. The garment of Re∣pentance was made for sinners. Had we never sinned, we had never sorrowed. Repentance is Gods delight, it is his fa∣vourite, which he comes down from Heaven to salute and em∣brace, Esay 57.15. Luke 15.20. Sin armes God against us, but repentance disarmes him; he cannot with-hold Mercies
from the penitent, his promise hath given repentance power to prevail with him, it is the way of his owne prescribing, when he would have his people to find mercy in his eyes, hee bids them take this course, Isa. 1.16, 17. & 55.7. Cant. 6.13. Ier. 4.14. & 13. ult. Ezek. 18.31, 32. Ioel 2.12, 13. Zeph. 2.1, 2, 3. Acts 17.30. Iam. 4.8, 9, 10. This is a never failing remedy, it alwaies obtaines either the blessing sought for, or some better thing; as we see in Manasses, the Ninivites, Mary Magdalen, the Prodigal, Paul, the Israe∣lites, Judg. 10.15, 16.
Yea, the very shadow of repentance can doe something for the removal of a temporal Judgement; as we see in Ahabs hypocritical humiliation, and Rehoboams, 2 Chron. 12.6, 7. The Israelites that cried unto the Lord only in their trouble, yet were delivered out of their distress; and if the shadow can doe so much, what will not the substance doe? Repen∣tance qualifies the soul, and fits it for Mercies Temporal, and Spiritual. It makes the heart soft, tender, flexible, and ready to receive any impression from God, Acts 9.6. This is that Panacea, that Catholicon, that Universal remedy against all maladies, 2 Chron. 7.14. Ier. 18.7, 8. These tears and waters of repentance are very medicinal, and can prevail with God, when no others can, to extinguish the fire of his wrath, which is now gone forth against us. England is now up∣on her Sick-bed, and we have great cause to fear, that shee is upon her Death-bed, and will scarcely recover; wee shall shortly see whether she will live or dye, her critical hour is now at hand, and we may justly suspect her death; and that because God hath cast his dealings with us into so many moulds and forms, and tried us every way, and yet we do not prepare to meet him. God hath been pleading with England, this hundred years by his Word, for his Worship, for his Day, for his Discipline, and for the power of godliness, and yet we have not prepared to meet him.
God hath of late years been pleading with Fire and Sword, and though these bloudy Arguments have spread abroad, a••d there is scarcely a Town where bloud hath not been shed; yet have we not prepared to meet the Lord. The Rod hath a voyce, but we have not heard it, Micah 6.9. It is a sad Symptom of destruction, when we shall see the Rod, but n••t
hear it; it is a sign that we are either deaf, or dead. God hath spoken to us with anger in his countenance, and thun∣der in his voyce, will yee still prophane my Holy things? per∣sist in your formality? and goe on in your rebellion against me? and yet we turn the deaf eare to him, hating to be refor∣med. And now when we thought all Gods Judgements were buried, and the memory of them was almost obliterated, yet they seeme to revive, and to be raised out of their Graves again. We are now dying and know it not, gray hairs are here and there upon us, and we take no notice of it (Hos. 7.9.) God cries to us by his Judgements, To day if yee will hear his voyce, harden not your hearts; while it is called to day make your peace with mee, before the night of warre, dearth, and death surprize you. God hath set forth a Third Edition of Warre, he hath printed his Wrath in Capital let∣ters, his Spurs stick deep in our sides, and our lashes are heard over all parts of Christendome; and yet how little are we affected therewith, and how careless are we to prepare to meet the Lord. With what a horrid stupidity are wee be∣nummed? the Plague of Lots Wife hath fallen upon us, and we are turned into Stones and Pillars; so that as our Saviour wept over Ierusalem, so should we weep over England for its induration, and not knowing the day of her Visitation. There is a dark and dismal cloud of wrath hangs over our heads; there is but one way left to prevent its falling on us, and that is, 1. Personal Repentance, every one to amend one. 2. Domestical Repentance, every Family apart must humble themselves for their family sins, Zach. 12.12. 3. National Repentance, when the Magistrate shall command the whole Nation to humble themselves, for the crying sins, and great provocations, which have been daily committed in the midst of us. Till this be done, I shall never expect that truth or peace should abide long amongst us. Let us then every one fall heartily to this work, which must of necessity be done, or else we are undone, Luke 13.3. Ioh. 3.5. let us humble our selves, and then God will raise us up, Iob 22.29. Iam. 4.10. Let us weep now, and we shall have joy when troubles come, Iob 5.22. Hab. 3.16. Our sins are the Achans which have troubled our Israel; our sins are the Ionahs which have raised these storms and tempests amongst us; our sins are
the Sheba's that have raised rebellion in the Land, it is our malignant sins, which have raised up against us malignant ene∣mies; let us then stone these Achans, and our troubles will cease; drown these Ionahs, and our storms will over; cut off the heads of these Sheba's, and our troubles will end; let us destroy our malignant sins, and God will soon destroy our ma∣lignant enemies. If men would but judge themselves, they should not be judged of God, 1 Cor. 11.31. Let us then set upon this Soul-inriching-work of Self-examination, and Self-judging. Let us arraign our selves, and set our selves as in Gods presence, before his bar. Let us examine, and take a view of our selves, in the Glass of Gods Law, and when wee have found out our corruptions, let us with shame and sorrow confess them, and spread them before the Lord, to move him to shew pitty to us. Let us judge our selves worthy to be de∣stroyed for them, humbly imploring pardon, in the name and mediation of Jesus Christ. Doe but this soundly, and sin∣cerely, and it will qualifie thee, for mercies Temporal, Spi∣ritual, and Eternal; and give thee title and interest in many gracious Promises; as Levit. 26.40, 41, 42. Prov. 28.13. 1 Ioh. 1.9. The Lord is now upon his march against us, it is time therefore for us to meet him with our Prayers, and mol∣lifie him with our Tears, considering our own inability to grapple with him; Can dust and ashes contend with the God of Heaven and Earth? Can we with ten thousand Lusts, meet the Lord with twenty thousand of Angels? Can impotency vie with Omnipotency? O no.
2 Consider, we cannot run from God (Psal. 139.7. A∣mos 9.2, 3.) we can goe no where from God, but we must fall into his hands. Let us therefore run from him, to him, Ab irato ad placitum, from him as an angry God, to him as a re∣conciled Father. Bloud-letting is the cure of bleeding, and to close with an enemy is the way to avoyd the blow.
3 Consider, If we goe not to meet God, he will fetch us. He will either fill our souls with terrours, or else send outward afflictions to arrest us. When Ioab would not come to Abso∣lon, he commands his field of Corn to bee fired, and then Ioab arose and came, 2 Sam. 14.30, 31. Physicians some∣times to cure the Lethargy, doe cast into a Feaver; so doth God, oft cure us of one evil by another. If the Word cannot,
the Sword shall fetch us in, or else doe that which is worse, send us to Hell. Let us then learn to prevent blows; hearken to counsel and you may be safe, else rods are prepared for the backs of fools, Prov. 26.3. If we come not in of our selves, let us expect some sad Messenger to fetch us; therefore while the sea is calm, and the weather fair, let us set out to meet our God. What the Lord said of Hezekiah, is too true of Eng∣land, that he rendred not according to what he had received; so we are much behind hand with God, we receive much, but we return little; the Christian World is turned Bankrupt, and God is now issuing forth Process to seize upon Body, Goods, and Life. Hee cannot have what he would have, he will therefore have what he should have. He is now setting us as low, as we have hitherto set his love. Long-suffering is now at an end; God will have all paid now, or else Justice will set abroach our bloud. O England, then repent, and prepare to meet thy God; and to incourage us, know, that if wee will goe to meet God, he will come to meet us; he will meet our sorrow with his sense of it; our Prayers with his presence, and propitious answers; and our tears with his handkerchief. Nay, he will meet us with embraces, as the father of the Prodigal did his returning Son, Luke 15.20. Let us then goe to him, with humble acknowledgements in our mouthes, and say to him, Father, we have sinned against Heaven, and before thee, we have abused thy Mercies, de∣spised thy Judgements, despited thy Spirit, and have not re∣turned unto thee. Let us thus in humility fall down at Gods feet, and he will fall on our necks, and embrace us in the armes of his love. Seeing therefore God will doe thus unto us, let us prepare our selves to meet our God.
[See more concerning the necessity, and excellency of Re∣pentance, in Master Perkins, Mr. Dyke, and Doct. Tho. Tay∣lor, their particular Treatises of Repentance, Mr. Hookers Souls-preparation for Christ, Mr. Bridge on Matth. 4.2. D. ••restons Iudas Repentance, and Pauls conversion, Mr. Fenners Danger of deferring Repent. Many Treatises of Mr. Baxter about Conversion, Mr. Swinnocks Key to Regenerati∣on, on Iohn 3.3. Binchius his Mellific. Theolog. Loc. 19. P. 4. p. 90. & Doct. Holdsworth on Hos. 14.2. Dyke on Conscience, p. 49. and on the Sacrament, p. 37. Taffin
on Amendment, p. 422. Mr. Baines Ser. Rev. 2.4. p. 17. Doct. Loves Ser. on Isa. 21.12. Doct. Burges his Fast Serm. on Jer. 4.14. Harsenet on Repentance, Mr. Case his Mor∣ning Lectures in quarto, p. 485. &c. Reyner his Precepts for Practice, p. 4, 5.]
Quid sit facturus, ••acet, ut dum ad singula paenarum genera pendent incerti, paenitentiam agant, ne inferat, quae minatur. Hieron.
Haec figura perturbatis atque offensis animis accomodata est, Sanctius.
See more in my Schools-Guard, p. 153. Egone illam? quae illum? quae me? quae non? Terent.
Quos ego (scil. acerimè pu∣niam) sed (nunc) motos praestat compo∣nere fluctus. Virg. Aeneid. l 1
Vide ut te tui taedeat, & re∣sipiscendo ad Deum tuum, cum nondum planà te abdi∣cat, revertaris, ut antevertas faciem iratam ejus.
Te pares ad sustinendum impetum irae meae; aut ut occurras mihi vera resipiscentia & emendatione. Drusias.
Praepara ut in∣voces Deum tu∣um. Septuag. Syriac, Arabic. Vers.
Carrat poeni∣tentia, ne prae∣currat senten∣tia. Chrysologus.
See more in Mr. Caryl on Job 23.13. p. 436.
See more in my Com. on Hos. 13.16. Obs. 4. p. 68.
See more in my Com. on Hos. 13.15. Obs. 3.4. p. 48. to 53.
In my Com. on Ho. 13.16. Obs. 2. p. 67.
Calamitas dici∣tur ventura ut agente populo paenitentiam non veniat. Hieron.
See more in my Com. on Hos. 13.16. p. 65
See more in my Com. on Hos. 13.13. Obs. 6. p. 23.
Mittamus pre∣cos & lac••rymas cordis legatos. Cyprian.
See my Com. on Psal. 82. ult. p. 182.
Confidera hîc quid precibus sanctorum tribua∣tur, quomodo illis Deus teneatur & ligetur. Quis te ligavit Domine? ligatum habent sancti Deum, ut non puniat nisi permisserint ipsi Bern.
Nihil relictum est Britanicum domare Cae∣sarem, Ni 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 preces Gregis. V. May his History of the Parliament of Eng∣land, l. 3. c. 5. p. 90, 91. folio.
See the prevalency of Prayer, in Mr. Neh. Ro∣gers his friend at midnight, Mr. Love on Luke 11.8. and Mr. Fenner on Luke 11.9. p. 163. folio. Mr. Will. Sedgwick his Fast Ser. on Isa. 62.7. p. 28. & 43. preacht 1642. D. Harris his Fast Ser. on Luk. 10.6. p. 43, &c. p. 3. preacht 1642.
V. Mr. Case his Morning Lect. in quarto p. 54, 55.
See this Point excellently in∣larged, by Mr. Ant. Burgess, in his Treatise of Self-judging