had may be Eclipsed Restore to me the joy of thy salvation Psalm 51.12 saith David his glory and comfort was eclipsed yea possibly a gracious soul may live a long time without comfort How long wilt thou forget yea forget me O Lord what for ever Psalm 13.1 I say a man may live a long time without any considerable comfort There is a time when God will try his people and see whether they will take comfort from his hand or from another hand it may be it may be so with you sometimes God may try whether you will wait upon him and believe in him and rest upon him for comfort 3. As a man may live long without comfort so it is not in the power of any thing on this side God and Christ to give comfort to a poor drooping soul this is the Lords prerogative I am the Lord that comforteth This is his name Father of mercies and God of all comfort and consolation and 2 Cor. 7.6 Nevertheless God that Comforteth those that are cast down comforted us c. It is Gods prerogative only to do it comforting work is creation work it is not in the power of the creature but of the Creator Isa 57.19 I create the fruit of the lips peace peace to him that is afar off and to him that is near saith the Lord and I will heal him It is Gods work to comfort and not in the power of any other Man may be instrumental to comfort but it is none but God alone that can do the work But some may object and say can none but God alone comfort No none but God alone can rate off Satan If a great dog or mastiff be worrying a child or a sheep a stranger comes and strikes him and calls him off but the dog takes no notice of him but when the Master comes he rates him off presently none but the Master can do it So here it is none but God that can rate off Satan from worrying the poor drooping soul when it is under temptation none but God the Master It is not in the power of any creature but in the power of God alone it is in the power of none but the third person in the Trinity the spirit of God what needed the third person in the Trinity to have come into the world as he is now if any other could comfort As none can redeem but Christ the second person of the Trinity because the second person came from Heaven on purpose to redeem So none can comfort but God and his spirit because the third person came from Heaven to do it there is none but God alone that can comfort a poor soul That is the third particular 4. When God doth bestow comfort he bestows it and gives it in a way of free grace in a way of free love and grace See but how they go together in the Text Who hath given us everlasting consolation through grace I will give you one Scripture more to prove it and consider it well Job 33. you have there the draught of a mans Conversion First he goes on in his sin and all on a sudden God gives in a word to him at 14 15 verses For God speaketh once yea twice but man perceiveth it not In a dream in a vision of the night when deep sleep falleth upon men in slumberings upon the bed Then He openeth the ears of men and sealeth their instruction and then the soul is filled with horror of conscience as in verse 19. He is chastned also with pain upon his bed and the multitude of his bones with strong pain And when God hath done thus then he justifies him and gives him faith and shews him true righteousness as in verse 23. If there be a messenger with him an interpreter one among a thousand to shew unto man his uprightness This is justification and when this is done then the Lord comforts him as in verse 25. His flesh shall be fresher than a childs he shall return to the days of his youth You see God comforts him in a way of free love and in the 26. verse He shall pray unto God and he will be favourable unto him and he shall see his face with joy for he will render unto man his righteousness God comforts in a way of free love he comforts how he pleaseth and as far as he pleaseth but whensoever he comforts it is still I say in a way of free love You may see it in Isaiah 65.14 It is said Behold my servants shall sing for joy of heart but you shall cry for sorrow of heart and shall howl for vexation of spirit and thus also saith the Lord in the former verse Behold my servants shall eat but ye shall be hungry behold my servants shall drink but ye shall be thirsty behold my servants shall rejoyce but ye shall be ashamed God comforts whom he pleases and as far as he pleaseth and it is all free out of free love John 14.20 At that day you shall know that I am in my Father and you in me and I in you and at verse 16. And I will pray the Father and he will give you another comforter that he may abide with you for ever This work of comforting is properly the work of the Holy Ghost and the Holy Ghost breathes as the wind where it listeth and therefore I say comforts whom and how he pleaseth and all in a way of free love and free grace That is the fourth particular 5. Wherein is the love the free love of God manifested to us in the matter of our comforts I answer in many things I will pitch but upon three only 1. The greater he is that giveth and the greater the thing is that is given and the lesser or meaner the person is that the thing is given unto the more free is the love of him that gives and bestows the thing Now this comfort and consolation is a great thing it is a very great matter it is a birth of the Holy Ghost Is that a small thing It is part of the Kingdom of God Is that a small matter It is both duty and reward Is that small It is that which exceeds all the Joy of the world Lift up the light of thy countenance upon me Thou hast put more gladness into my heart more than in the time that their oyle and their wine Increased Psalm 4.7 Ask a poor drooping soul and he will tell you that it is a great thing for it comes from a great God Isaiah 57.15 For thus saith the high and lofty One that inhabiteth eternity whose name is holy I will dwell in the high and holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite Ones Unto that soul that trembles unto that soul will God bring comfort and will be nigh unto him Now if a Prince should rise from his Throne to
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 Vineyard 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
through him So I say if there was as I may speak with reverence somewhat of the good pleasure of God in the old worlds condemnation why then should there not be free-grace in the souls Salvation Rom. 5.15 But not as the offence so also is the free-gift for if through the offence of one many be dead much more the grace of God and the gift of grace which is by one man Jesus Christ hath abounded unto many Thirdly God would have Heaven and Salvation to be of one peice he would have the work of heaven to be all the same Now there were many Angels that fell and many thousands that stood why how came they to stand that did stand more than the others that fell it was only by free grace they were Elect Angels Now men and Angels in heaven are of the same Quire and sing the same song and therefore those men that are fated O who are they why they are the Elect and they have great cause to glorifie the grace the free grace of God Fourthly God saves men in a way of free love and grace because none shall miss of Salvation As God will punish and condemn all the proud all the wicked that none shall escape So he will also save all that he hath a mind to save by free grace because they shall not miss of Salvation Fifthly God will save men in such a way as whereby he may be glorified to all Eternity and therefore he saves them in a way of free grace and love For what have we to praise God for in heaven but only for free grace free grace to glorify his name for that therefore I say God will save men in this way of free love and grace that he may be thereby glorified hereafter to all Eternity and thus I have done with the Doctrine Now go along with me a little by way of application First If we be saved by free grace if free grace and love be the foundation of our Salvation why should we not then stand cleer from all our own works as to the meritorious ends of them for grace and works are opposed and therefore faith as a work can neither Justify nor save I confess the Apostle saith work out your own Salvation with fear and trembling but what follows for it is God that worketh in you both to will and to do of his good pleasure Phil. 2.12 13. Secondly If we be saved by grace why should we not be tender of the grace of God of the name of God of the free grace of God and of the great name of God Are you saved by grace and will you turn grace into wantonness Oh my friends I say if you be saved by grace and by grace alone how tender should you be of the name of God and of the free grace of God Thirdly If we be saved by grace then we may here see the reason why many do take so much pains as they think for heaven and yet fall short of it and go to Hell why it is because Salvation lies under the conduct of free grace Some men abstain from sin that they may not be damned others perform holy duties read and hear c. That they may go to Heaven yea many strive and shall not enter because salvation is of free grace Fourthly If by grace ye are saved and that there is much of the free grace of God in our salvation why then should you doubt of it I confess it is a hard thing to have Assurance of your salvation and if you have it it is free grace to you more than to another and free grace is the founder of it if you have it But yet O soul if by grace we are saved let us not then doubt of it for it is most sure if you are saved by grace I say why doubt ye then O ye of little faith O Christians comfort your selves with these words It is your Fathers good pleasure to give you the Kingdom Luke 12.32 It is his good will and pleasure it is in a way of free grace and love But you may say though it be in a way of free grace and love yet it may not be for me it may none of it be mine saith the soul Nay say not so but mark what an Inference the Psalmist makes and draws up from this General Psalm 130.4 5. But there is forgiveness with thee that thou mayst be feared I wait for the Lord my soul doth wait and in his word do I hope and so in Psal 103. Speaking at large of the grace mercy and goodness of God in the 8. verse he saith The Lord is merciful and gracious slow to anger and plenteous in mercy but what is the conclusion Bless the Lord all ye his hosts bless the Lord all his works Bless the Lord O my soul The very last words are bless the Lord O my Soul from the consideration of the freeness of the grace of God in general he draws up this Conclusion bless the Lord O my Soul But you may say Though God will save by grace yet surely all shall not be saved by grace shall all men be saved is God so free No all men shall not be saved for saith the Apostle Gal. 5.15 We through the spirit wait for the hope of righteousness by faith for in Jesus Christ neither circumcision availeth any thing nor uncircumcision but the new creature but shall not all be saved No saith the same Apostle Eph. 5.6 Let no man deceive you for no whoremonger nor unclean person c. hath any inheritance in the Kingdom of Christ and of God There is no place for unclean things in Heaven you know what the Apostle saith to the Galathians The inheritance is not to the bondwoman nor to her children So that I say that God doth not save all but those he doth save are saved by free grace But you would know who those are that are saved or that shall be saved for ever why thus briefly only to name things First Look who those are that are justified they shall be certainly saved Secondly Those that are willing to part with all for Christ and for the service of Christ they shall certainly be saved Mat. 19.29 And every one that hath forsaken houses or brethren or sisters or father or mother or wife or children or lands for my name sake shall receive an hundred fold and shall inherit everlasting life Thirdly They that stand at Christs right hand here they shall be sure to stand at Christs right hand at the day of judgement and so be saved 2 Cor. 5.5 Now he that hath wrought us for the self same thing is God who also hath given unto us the earnest of his spirit he that hath wrought us for the self same thing it is the very same word which is used for work out your own salvation c. So that there is a working up of the soul unto eternal glory and if Christ hath wrought
appointed to be their Governour in the Land of Judah from the twentieth year even unto the two and thirtieth year of Artaxerxes the King I and my brethren have not eaten the bread of the Governour For the former Governours that had been before me were chargeable unto the people and had taken of them bread and wine beside forty shekels of silver yea even their servants bare rule over the people But so did not I because I feared God because of the fear of God From hence then observe this Truth or Doctrine Doct. That those that truly fear God will not do as others do The true fear of God will keep men from doing those things that other men will do yea though an action be to a mans advantage yet they that fear God will not do it if it be evil and so it was with Nehemiah But so did not I because of the fear of God For the opening of this we shall First Inquire what it is to fear God and we shall Secondly Shew you that a man that truly fears God will do as Nehemiah did neither can he do as others do Thirdly We shall shew you what there is in this fear of God that doth lay such a ballance upon mens hearts that they cannot do as others do Fourthly We shall answer this Question whether a man that fears God may not sometimes do as others do Fifthly I shall shew you the Issue and Consequence of this Truth And then I shall make some Application First If you ask what this fear of God is I answer in the general That it is a passion of the soul whereby a man doth flee from eminent evil But now further if you ask me what the fear of God is I say that it is twofold A servile fear And A silial fear A servile fear whereby a man fears God upon the account of Hell or Judgement or because of the wrath of God But now a fear of God not only because of his Judgements but because of displeasing of him because of his love because we would not offend This is a silial fear to fear him because we would not do contrary to his commands and thus did Abraham when he would have offered up his son Isaac For saith God Gen. 22.12 By this I know thou fearest God because he obeyed his command and was afraid to do contrary Secondly This fear of God this filial fear is not only because of his love but of his love in conjunction with his greatness also The greater a man is the more we fear him and the nearer he is in relation to us the more we reverence him Yet further as the love of God in conjunction with his greatness calls for our fear So also Thirdly The word and works of God call for our fear For the word of the Lord is mighty and his works are wonderful For it is said of God That he is fearful in praises working wonders Thus if you ask me what this filial fear is I say it is a fear whereby we fear him because of his love because of his greatness and because of his word and works That is the first Secondly A man that truly fears God cannot do as others can do for in the Text we find that Nehemiah had an opportunity in his hand to make himself to raise himself to make himself rich as to outward things But you see what he saith But so did not I as others did because I feared God where the true fear of God is planted in a mans heart he cannot he will not do as other men can and will do I shall cleer this to you by instancing in some particulars First He that fears God cannot do as others do in the matter of his choice you know how it was with the Damsel the daughter of Herodias Mat. 14.7 8. when she had danced before Herod He was so delighted with her that he gave her this priviledge to choose what she would to the half of his Kingdom and she asked the Head of John the Baptist She was bad and her choice was bad not having the fear of God in her heart But when Fsther had her choice she chose the contrary for she chose the freedom of John the Baptist in the freedom of the Jews she acted not as the other did because of the fear of God They that fear the Lord cannot do as others do I may instance in Moses also he would not do as others for saith he I will choose rather to suffer Afflictions with the people of God than to enjoy the pleasures of sin for a season Heb. 11.25 And why did he thus but only because of the fear of God Secondly As they that fear God will not do as others do in the matter of their choice so neither will they do as others do in the matter of worship for what saith Joshua As for me and my houshold we will serve the Lord Josh 24.15 Do you what you please Therefore fear the Lord and serve him in sincerity and truth and put away the Gods which your Father served or the gods of Amorites in whose land ye dwell but as for me and my household we will serve the Lord. As for me I will worship God worship you whom you will thus you see what they will do that fear the Lord. Thirdly Will you instance in the matter of your callings for a man really is what he is in his calling in his trade or will you instance in the divine calling you know what the Apostle Paul saith Some saith he Preach Christ out of envy and some out of good will some to get a livelihood by it to make a trade of it to get riches and honours and estates but so did not I because of the fear of God no great advantages will make a man that fears God to do as others do he saith alwaies others do so and so but so will not I because I fear the Lord. Fourthly A man that fears God cannot do as others can do in the matter wherein he is intrusted You know how it was with the Spyes Caleb brought a good report of the Land of Canaan because he feared God but so did not the others Fifthly They that fear the Lord cannot do as others do in the matter of Afflictions A man that fears the Lord can love God in adversitie and fear him in prosperity It is said of King Ahaz that he sinned more and more because of his afflictions but Jehosophat did not so when he was under great afflictions and troubles for he sought to the Lord and laboured after faith and strength from him that so he might be established but so doth not the wicked man because he feareth not God Sixthly As there is a great difference between a good man and a wicked man or between one that fears the Lord and one that doth not in the matter of afflictions So there is a difference also in the matter of their refreshment in
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 How 's 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
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 â—INIS Bridgs seven Sermons