Sermon II
Gather yourselves together, yea, gather together, nation not desired; before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord s anger cowe upon you. Seek ye the Lord, all the meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord s anger. ZEPH. II. 1-3.
The doctrine is, that in times when public and common calamities are threatened and feared, God s people should then especially practise these duties mentioned here : Seek the Lord, &c. This I will demonstrate, first, in the general, by Scripture and reason; then, secondly, enforce the particular duties, upon particular grounds also.
First, In the general, they are before public judgments to practise holy duties. Because the promise of hiding being made only to the practice of them, as here, and a godly man being only a wise man, for the fear of the Lord being the beginning of wisdom, and the knowledge of the holy under standing, Prov. ix. 10, this is one main privilege and benefit which he doth and may get by this his wisdom, to
< foresee the evil, and to hide himself: Prov. xxii. 3, The wise man foresees the evil, and hides him self; whenas the simple, that is, unregenerate person, passeth on, and is punished. For indeed wherein doth wisdom excel folly, and what pri vilege hath it above it ? But in forecasting things to come, by insight into their causes, and so accordingly using means to prevent them if evil,
560 ON REPENTANCE. [SERM. II.
to attain to them if good. Eccles. viii. 5, Whoso keepeth the command ment shall feel no evil. And why? For a wise man s heart discerneth
time and judgment, the hints, nicks, and opportunities, the want of
which is the great misery of all other men, ver. 6. This want of wisdom
in others God complains of, Jer. viii. 6, that they are as a horse that goes on fearing no colours as foreseeing no danger, and so rusheth, as it is
said there, into the battle ; whereas the stork, and crane, and swallow
have an instinct of wisdom to know the times of their removing before
winter and cold weather, take their times to build their habitations ; but,
says God, you know not the judgments of the Lord, that is, foresee not
judgments in the causes in like manner to hide yourselves.
Answerably in the 25th of Matthew, at the beginning, though they slept and were secure in the time when the bridegroom was far off, yet when the
cry and noise came that he was come, they trimmed their lamps that were
wise virgins, and began to set fire to them again. In the 26th Isaiah,
verse 9, When thy judgments are in the earth, the inhabitants of the
world will learn righteousness. Now, who are the inhabitants of the
world but the meek here in the text? for, Mat. v., they are the meek to whom the promise of inhabiting the earth is made (for wicked men their own place is hell, Acts i. 25) ; and if any learn righteousness it is they, and
if at any time then especially when judgments are abroad in the earth. But
to name no more places, to enforce this by reason.
First, Consider the chief end which God hath in threatening and send
ing public calamities on the world is to purify and make his own better
and fitter for heaven, to put them upon seeking him and seeking righteous
ness. As the winter and cold winds are sent for the good of the corn and
herbs as well as the sunshine days in summer and spring, so the winters
of calamity which the world hath successively after days of peace and
prosperity, are for the bettering of his own people ; for the world is
theirs, things present and to come, 1 Cor. iii. 22. Winter chokes the
weeds, mellows the heart of the earth, and so furthers the rooting and
growth of the corn. The winds purify and fan the air, and cause the
flowers to cast forth a pleasing smell. So in measure doth God deal with
his, Isa. xxvii. 8, when first the seed begins to bud forth; and though he
stays the roughness of the winds and storms that might blast, and kill, and destroy grace in them, in the same verse, yet debate with them he
doth in measure. And his end is to purify them : By this shall the
iniquity of Jacob be purged; yea, and this is all his end, this is all the
fruit, to take away the sin. And so in Dan. xi. 35 those heavy storms
which there befalls the world are but to purify and make white the wise : God s laundresses, to wash away their filth, and whiten them as men hung out and wetted to be whited by it. And as he sends not the rain of his word in vain, Isa. lv., it returns not empty, but accomplisheth the ends
for which he sent it, so nor shall these storms, but he will have his end
in this blessed effect of learning his people righteousness ere he hath
done ; they bring forth the quiet fruit of righteousness in the end in and
to them that are exercised thereby, Heb. xii. 11. Now, if this then be God s end, which he will bring about ere he hath done, our duty is to
prevent him in it, and take out this lesson, and then therefore especially
to seek him and his righteousness, and make it our especial aim and busi
ness. For otherwise we despise God in his judgments threatened, because
they lead to this end, and are appointed to it; even as they do that despise
* which leads to repentance. And so instead of
his mercy, Rom. ii. 4,
SEEM. II.] ON REPENTANCE. 561
treasuring up mercy against that evil day, whereby we might be spared, we shall treasure up wrath.
Secondly, Besides that it is God s direct end and most principal, when he brings them thus, to learn them righteousness. So to avenge their
quarrel as well as his own, and the wicked s misusing of them, yea, and for their sakes he forbears a long while, and puts up many wrongs wherein he could have righted himself immediately. And this must needs be a further engagement to his own to learn and seek more righteousness in and against such times: Destroy it not for their sakes, Isa. Ixv. 8. He forbears the principal long for them, loseth much glory he might presently recover, therefore they had need pay use in the mean time to keep off the
suit; to bring in the more righteousness daily, and then seek and gather up more to pay him when the bond is like to be presently sued; a decree coming out with an execution. And as that he thus forbears is an engage ment, so that his coming to judge at such a time is to avenge their cause, is much more. Now, that he doth so is evident, Deut. xxxii. 35, 3G, compared, where to be revenged on his enemies is to judge his people, which as in the next words is interpreted is to judge for them, and for their sakes ;
* he shall repent for his servants ; and so it is called also
pleading their cause, and taking vengeance for them, Jer. li. 36. Have they not reason then to take part with him, when he comes purposely to take part with them ; to walk in righteousness more especially then with him, when he comes to judge with righteousness for them; to fight his battles when he fights theirs ; to remember him in their ways, when he cometh to make inquisition for their blood and wrongs, remembering them ? Ps. ix. 12.
Thirdly, If it were God s end only to avenge his own cause, yet then they are to be called forth as his witnesses, and so to join with him in condemn
ing the world in time of public visitations ; therefore, Rev. xi. 1, 2, they are called witnesses that, ver. 6, do join with God in smiting the earth with
plagues ; and as at the latter day, the day of the great visitation, they by their works are to glorify God, and witness that the wicked s condemnation
is just, 1 Peter ii. 12, and so judge the world, so in days of lesser and more
particular visitations also. And so Noah, by fearing and believing God, and preparing an ark beforehand, condemned the world, Heb. xi. 7. God must have some to justify his proceedings ; now, he hath none but you :
Isa.^xliii. 12, Ye are my witnesses ; now, if ye should be as unjust and unrighteous as they, as guilty, and negligent, and secure as they, and had as little sought God as they, and his righteousness, ye were disabled to be witnesses then. With what face could you do it ? They might except against you justly. And how could God take your testimony if so obnoxious as they ? Testimonium qui dat, habeal, says the law.
^ Nay, fourthly, he must otherwise be forced to cut you off else with the wicked, for he cannot spare you of all others, you having known his name, Amos iii. 2 ; for he, though a Father, yet judgeth without respect of persons, 1 Peter i. 17 ; and if there were not a great, broad, and evident difference between you and others, he would seem to be a partial and indulgent Father, which he forbidding and punishing in others, as old Eli, will not be guilty of himself ; yea, and therefore judgment takes hold on his own house, nay, it begins there ; therefore he is fain to teach his own by chastising them beforehand, Ps. xciv. 12-14, that when he comes as the judge of all the world to execute vengeance (ver. 1, 2 of that psalm), he may then spare his own, and they rest in the day of trouble, ver. 13; VOL. vii. N n
562 ON REPENTANCE. [SERM. II.
* God may give him rest in the day of trouble :
that, as the words are,
that is, with justice and equity may do it. And the reason given in the 14th verse is, because God hath a mind to spare them and not cast them
off, therefore in wisdom and mercy he corrects them and teacheth them out
of the law, until the pit be digged for the wicked ; as also 1 Cor. xi. 32, therefore
* we are chastised, that we should not be condemned with the
world, but hid and preserved when others are destroyed.
Fifthly, If he should spare you ; yet otherwise, you should not be fit men to intercede for them, which yet is your duty and honour, for you are his remembrancers and watchmen, Isa. Ixii. 6, intercessors, Isa.
lix. 16, such as God seeks out and would fain find ere he destroys, Ezek.
xxii. 30. Now it is righteousness extraordinarily sought that only can
ingratiate you so far with him as to give you the lives of others, as he did
theirs to Paul who were in the ship with him ; not ordinary courtiers, but
especial favourites they must be who prevail so far, men greatly beloved, as Daniel was ; if you deliver the island, it must be by the pureness of
your hands, Job xxii. 30.
First, To seek the Lord ; and seeking having reference and relation to
finding, Isa. Iv. 6, thereby must be understood the practice of such acts of
the soul as whereby God s favour is won and obtained against the evil day, and because that it is made a distinct thing from seeking righteousness, &c., whereby also God s favour is to be obtained ; therefore seeking the Lord
I interpret to be meant those inward immediate acts and dispositions which
are more immediately terminated upon him, and whereby we do ingratiate ourselves with him ; and then to seek righteousness is to practise the duties
of repentance and new obedience, whereof meekness is a particular branch, more especially needful to times of judgment. Now those acts of the mind which have God for their immediate object
requisite at such times, are,
First, To take him for your portion and refuge ; and so all saints have done upon such occasions in a more especial manner ; so did David still when he was in any distress. , And so the church, when under the greatest pressures that ever; in the
third of Lamentations, from the beginning to ver. 17, Yet still the Lord
is my portion, saith my soul ; therefore I will hope in him. The Lord is
good to them that wait for him, to the soul that seeks him, ver. 24, 25. And so the church, when she was beset about with briers, and every man was as a thorn in her side, Micah vii. 4, therefore, ver. 7 , she resolves,
I will look to the Lord ; seeing I can have comfort in none of my friends, I will look to him.
And so Jonah in the whale s belly, when the weeds were wrapped about
his head, and the waters came about him, so that he thought he should have died no other death : When my soul fainted within me, Jonah ii. 7, then I remembered the Lord; and
* they that observe lying vanities,
ver. 8, and seek to other shifts, at such times they forsake their own
mercy ; they leave, as those with Paul would have done, the ship in a
storm, and commit themselves to a cock-boat, that every wave overturns.
God is worth something at such a time as this ; for be thou in what place thou wilt, or in what distress soever, he is a very present help in trouble :
Ps. xlvi. 1, and if I be in the ends of the earth, I will cry to thee when my heart is overwhelmed, Ps. Ixi. 1. And though my heart hath often
failed me, says David, yet God never failed me, Ps. Ixxiii. 26, nor never
will. And he is a Bock that is higher than I, says Ps. Ixi. 1 ; and if I
SEEM. II.] ON REPENTANCE. 568
could but get up on him, though the waters would soon drown me that am but weak and low, I am soon overborne, or at least soon overwhelmed ; yet he is a Rock, and an high Rock ; so high as that when the overflowing flood and waves of great waters come, they shall not come nigh thee, Ps. xxxii. 6 ; when mountains and great men of the earth are covered with waves, carried into the sea, covered and overborne, Ps. xlvi. 2, thou shalt be safe.
On the contrary, if thou beest in a parched land, where no water is, as David elsewhere speaks, Ps. Ixiii. 1, yet there,
< he that trusts in God, and whose hope is in the Lord, as Jer. xvii. 7, he shall be as a tree planted by water, and spreads out her roots by a river, and shall not see when heat comes ; but its leaf shall be green, it shall not be careful in the year of drought, nor cease to bring forth fruit. All other trees, whose roots are shot into dry earth only, they must have rain from without to keep them
green, else in a year of drought they wither and die ; and so that man that makes flesh or a creature his arm, ver. 5, whose souls and the affections of them are shot only into riches and honours, &c., as the soil they live in, if there be a drought without, a want of earthly comforts, they are like the heath in the wilderness, ver. 6, for they want moisture ; and so all the joy and frolicness, which is their leaves and fruits, withers and dies, and
falls off. But now a tree that is rooted by a river that never dries up, and thence the root secretly doth draw sap and juice, regards not drought above ground. So now a godly man, whose soul and all the faculties of it are shot and rooted in Christ, the spring of all comforts, and God of all con
solations, sees not or feels not when heat cometh, viz., persecution from without, that dries up all others moisture. Such soul is not careful in years of drought, though there be a decay of outward comforts ; for there is a secret river runs by its root continually, a river which makes glad the
city of God, Ps. xlvi. 4 ; and though Euphrates may be dried up, as it was when Babylon was taken, Jer. li. 36, yet this river can never, because
it springs up to eternal life, and no enemy can ever sever these streams from that spring ; yea, and though the hogs of the earth may root up other
trees, the Spaniards may root you out of your pleasures and riches and houses, yet what God hath planted in his Son shall never be rooted up, as the opposition shews, Mat. xv. 13. But my vineyard and the trees therein, I the Lord do keep it ; I will water it every moment, lest any hurt it, I will keep it day and night, Isa. xxvii. 3. Therefore choose God, and take him for thy portion aforehand, for when the evil day comes else, thou wilt be sent to the things you delighted in, as they : Jer. ii. 28, ver. 27, In time of their trouble they will come to me, says God, but where are the gods that thou hast made thee ? let them arise, if they can save thee in the time of thy trouble, ver. 28. Wherefore plead you with me ? whom you have transgressed against all your days, ver. 29.
Secondly, Trust perfectly in him ; that you shall find in all the places quoted the consequent of making him their portion. Wait for mercy from him, cast thyself on him for relief; live by faith, trust perfectly on the promises
_ made, and the experiments of his former dealings with his people at such times as these ; it is the only way to quiet your minds. See the counsel given the church, and what the church did in such times as these : Isaiah xxvi. 4,
< Trust in the Lord for ever, for in the Lord Jehovah is
everlasting strength ; not strength only for the. present, but which never
decays. Other things may strengthen the heart a while, but he for ever.
564 ON REPENTANCE. [SERM. II.
{ Thou
He is a rock, and a rock of ages ; and, ver. 5, this motive is added,
wilt keep in perfect peace the mind stayed on thee : so as a soul that rests
itself in Jehovah, and hath cast anchor there, shall be at peace, and at
perfect peace, when all the world is at war about thy ears. According to
thy faith be it to thee. If thou wouldst have perfect peace, then trust
perfectly, as Peter says ; for if thou beest strongly settled upon him as thy
basis, they must shake him ere they can shake thee. Ill tidings, that make the hearts of hypocrites appalled, as Isaiah xxxiii. 14, yet shall never move him ; he shall not be afraid of evil tidings, Ps. cxii. 7 ; for why,
* his heart is fixed (it is pitched upon all good it looks for ; hath got a stand
* trusting in the Lord. Now, in the same 26th of Isaiah, at the 8th verse, what doth the church answer to this ? Why, In the way of thy judgments have we waited for
ing),
thee. Though God be never so angry, and come out as a judge, yet one that trusts in God dares stand in the way of judgments, looks for mercy from him then. In Isaiah Ixiv. 1, when God did terrible things, ver. 3, and was wroth, ver. 5, yet then he that rejoiceth in him, and works
righteousness, meets him, and remembers him, and so trusts in him in his
ways ; for all his ways are mercy to them that keep his covenant, Ps.
xxv. 10. He is never out of the road of mercy unto them. So as the church says, Isaiah viii. 17, I say, and his disciples, ver. 16, say,
* I will wait upon the Lord, that hides his face from the house of Jacob, and I will look for him ; that is, when he looks in wrath upon all else, yet then I
will look he should be merciful unto me, as he promiseth, ver. 14, that he would be a sanctuary to them, when a snare to all else.
Therefore trust him, and trust him perfectly. Go, study all the promises, this in the text among the rest ; distil the juice and comfort of them all, drink them down. All that ever he promised to his people, or hath done
for them, were written for our comfort. There is not a promise but it is a
tried truth ; and still in all ages, upon all occasions, God s people have found the faithfulness, and purity, and soundness of them, that there is no
flaw or dross in them ; which is David s meaning, when he says as often
in the Psalms, The words of the Lord are pure, and tried ; still he
speaks so of the promises of deliverance from danger ; as in Ps. xii. 6, which was penned in shewing the oppression of godly men in Saul s time, who persecuted the godly, killed the priests, and exalted the vilest men :
ver. 8, Now I will arise, says the Lord, I will set him in safety, ver. 5 ; and what is David s gloss on this promise ? Ver. 6, you may trust him, says he, for the words of the Lord are pure words, as silver tried in a furnace of earth purified seven times ; that is, still in all straits and difficulties, even in the fire, God hath made good his word.
They have been tried again and again. Abraham tried them ; in the mount the Lord will be seen. Jacob, he tried them, when he was in a
strait, Gen. xxxii. 9, and he found them true. So David fell often, seven times ; yea, seventy times seven times. There are so many probatum ests
to them, that thou mayest build upon every one of them.
* A friend, says Solomon, loves at all times, Prov. xvii. 17,
* and a brother is born for adversity. Now God hath been a friend to thee from
everlasting, and all those scccula have not worn it out ; and is nearer than a brother, as tender as a mother, Isaiah xlix. 15, and thou
* art graven on the palms of his hands, and thy welfare is continually before him, ver. 16, and
* remembered with everlasting kindness, Isaiah liv. 8. He never had
his mind off thee, and dost thou think he will forget thee for a little adver-
SERM. II.] ON REPENTANCE. 565
sity ? No ; he should not be a friend then. Now is all the trial of him ; he will not fail thee in thy greatest need. Therefore, says David,
* Trust him at all times, Ps. Ixii. 8, for God is a refuge, and that especially in
the evil day: Jer. xvi. 19, Lord, my strength, &c., and my refuge in
the evil day. The chiefest use of him lies then, and if it were not for
that, we were in worse case than others, for all our hopes are in him, as
< for thou art my hope in the evil day ; all the hope he had. He were undone if he
Jer. xvii. 17, Be not a terror to me, says Jeremiah to God,
should find him look aloof off from him then. No ; then is the blessedness
of a godly man seen : Ps. ii., If he be angry, then blessed is he that
trusts in him ; then especially. And if he seem never so angry, yet trust him, for he means thee no hurt :
Jer. xxix. 11, when they were carried into captivity, they thought he meant
to destroy them ; nay, says God, be not jealous of me, I know the
thoughts that I think towards you ; thoughts of peace, and not of evil, to
give you an expected end ; as good an end as you can look for, if you but
let him alone, and do his do.
And this is the strongest motive to move him to be merciful to thee, for
thereby thou becomest his guardian,* his pupil, and he is engaged to take
the tuition of thee. It is against the law of nations to betray those that
fly for succour to us. In the captivity of Babylon, says God to Ebed-
melech, Jer. xxxix. 18, I will surely deliver thee, and thy life shall be
given thee for a prey ; because thou hast put thy trust in me, saith the
Lord. That is all the reason ; and so Isaiah xxvi. 3, Because he trusts
in thee.
Only, in the third place, carry thyself fearful of offending him ; which is
another way to win his favour, as indeed the best of you have cause to do :
in time of judgments, Rev. xv. 4, who shall not fear thee ? For he is a
< according to
Father, who without respect of persons judgeth every man
his works, 1 Pet. i. 17 ; therefore fear. When Uzzah was stricken for that small and but rash act, as the Holy Ghost himself acknowledgeth it, 2 Sam. vi. 7, it is said of David, that he was afraid of the Lord that day, and thought with himself, how shall the
ark of the Lord come to me, that am as sinful as Uzzah, and committed many a worse error, not rashly, but presumptuously. So when thou shalt
see God come out of his place with fury, to punish the inhabitants of the
earth, because there is wrath ; as they say to Job, Beware lest he take
thee away with his stroke, Job xxxvi. 18 ; that is, whilst thou lookest at
thyself and thy obnoxiousness. It is good to fear ; it is a sign of stub
bornness if thou dost not. If children see their father beat but the servants,
if they fear not, it is a sign they are stubborn children. And to fear is a means to prevent thy being stricken in thy particular. If shaking the rod works awfulness, God loves not to strike ; and therefore
in Hab. iii. 16, when he saw pestilence and sword a-coming as God s har
bingers; says he, I trembled, that I might rest in the day of trouble.
Only this, Fear not their fear, as God says, Isa. viii. 11, that is, not
punishment only, but fear to offend, fear sin. Sanctify God in your
hearts, and let him be your dread ; fear him in all your ways. To fear
punishment only is not to sanctify him. My brethren, take heed of walk
ing rashly now in these times, that is, hand over head, as not caring what
you do, as Levit. xxvi. 40, which is translated walking contrary, and is
* walking rashly, not much minding what he doth. It be-
read by others,
* Qu. ward ? ED.
666 ON REPENTANCE. [SERM. II.
hoves you to look about you, always walking circumspectly, lest for want
of taking heed you grievously offend God ere you are aware ; take heed,
for God will walk rashly to such, strike a rash stroke as it were, and cut
off even one otherwise dear to him, as it were unawares ; because there is
wrath, take heed lest he take thee away by his stroke.
Fourthly, Make him now the end of all thy actions, more than ever :
Rev. xv. 4, Who will not glorify thee when thy judgments are made
* for thou only art holy ; and this holiness of his God manifests
manifest,
in his judgments, as much as in any other works ; and his end when he
comes, is to glorify himself of those that would not do it aforehand, to
recover his glory of men that regarded it not. Ezek. xxviii. 22, Behold,
I am against thee, and I will be glorified in the midst of thee : when I shall have executed judgments. And therefore you had as good give glory to him beforehand, as Jeremiah says, chap. xiii. 16, before he cause dark
ness ; for God will be glorified either on you or by you, for he made all
things for himself. All things are by him, therefore for him ; and if there
fore he get nothing by you, nor you pay your rent, look to be turned out. Are you such vines that bring forth fruit to itself, as Hosea x. 1, so as God
gets nothing done for him, eats not of the tree he planted, he stubs it up, why cumbers it the ground ? Especially look to yourselves when God s
axe is lifted up and laid to the root of the tree ; now down with all unpro
fitable ones, not only those that do not bring forth fruit, but that do not
* meet for him that dresseth them, and rains on them ; as Heb. vi. 7, he that doth
bring forth fruit to God, Rom. vii. 4, that bring not forth fruit
* nigh to cursing, and so to burning. But now, a soul that is a fruitful soul, and desires in all things to glorify him, and to bring forth much fruit, and that to him, it were not for his
not is
profit to do it ; nay, God should be a loser if he should cut him off, as
Deut. xx. 19. What, cut down a tree that is full of fruit, and that not ripe
yet ? No, he will not. God will not sell his people for nought, and not
increase his wealth by their price, as they plead, Ps. xliv. 12. He may
get more by them, and let them stand. Nay, see what God says, Ps. xci., when thousands fall besides thee, &c., why, says God, ver. 14, because he hath set his love upon me, therefore will I deliver him.
Yet, fifthly, pray to him, and call upon him, and keep communion with
him, which indeed is more especially and particularly put for to seek him ; and is the next condition required in that Ps. xci. 15, He shall call upon me, and I will answer him, which hath three parts, first, I will be with him in trouble, secondly, deliver, and thirdly, honour him. He will answer thee, first, by being with thee in thy trouble, manifesting his pre sence ; and what if thou beest in the fiery furnace with the three children,
if God and Christ walk .with thee. Now thou hast his promise as well as
they, I will be with thee in the fire, Isa. xliii. 2, and in waters ; be with
thee as a friend, bemoaning thee, and bearing the burthen with thee, which
is a great ease to a man. Isa. Ixiii. 9, be with thee, and tender thee, and
visit thee, if sick, or in prison, &c., to bring thee cordials and refreshments, as Ps. xli. 3, to make thy bed in thy sickness, and strengthen thee when
languishing.
And as he will be with thee, so he will plot to deliver thee, and not rest
till he hath done it ; and not only so, but bring thee out, as Joseph, out of
prison into greater honour, or as Daniel, out of the lions den. And this he would do, if men would seek him, and preserve communion, and be much with him, as the church did, Isa. xxvi. 8, 9, in the night
SERM. II.] ON BEPENTANCE. 567
sought him, and sought him early, when his judgments are in the earth. When I awake, says David, I am still with thee, Ps. cxxxix. 18, yea, and all the day long he kept communion with him : Ps. Ixxiii. 23, I am
continually with thee, and do walk as in thy presence, and dare not suffer my heart to go far from thee ; for I am not able to subsist unless thou
holdest me by thy right hand, especially not then when waves of trouble come ; then, unless he hold thee, how wilt thou do ? as Peter, if Christ had not put forth his hand. Therefore keep nigh him, still have him by the hand ; for the Lord says, verse 27, Those that are far from thee shall
perish, else, when troubles come, I am in a miserable case. Ps. xxii. 11,
* Oh be not far from me, for trouble is near, for there is none to help, none
else ; and therefore if thou wouldst not have him far off thee, then walk
not aloof of him now. Oh, it is good, says David, verse 28 of the same 73d Psalm, to draw nigh to God, that is my best and only way for safety, and therefore seek him and follow him hard, as David : Ps. Ixiii. 8, My soul followeth hard after thee, as one not willing to lose sight of him ;
follow him up and down, give him no rest night nor day. It is not enough to trust him and fear him, but pour out your hearts before him, Ps. Ixii. 8,
for he is a refuge for us. And to strengthen their faith and quicken their prayers, I have heard it spoken again and again, that power belongs to him, and mercy belongs to him ; that he is able, and merciful, and there
fore willing to do abundantly above all we can ask or think ; and therefore
it is not in vain to seek him, and to trust him.
And this God expects ere he delivers you. In Jer. xxix., he had pro mised to keep them safe in the captivity, yet he bids them pray to the Lord for it, verse 7, and that after seventy years he would return them, verse 10 ; yet says he, You shall go and call upon me, and pray to me, and I will hearken : yea, ye shall seek me, and find me, when ye shall
seek for me with all your heart, verses 12, 13. And so much for seeking the Lord. The second general head commended to the godly, is,
* seeking righteous
ness, which is meant of righteousness of justification, which is called the
righteousness of God, that is, of Christ. It is most necessary to get assu
rance of that, and to get your conscience sprinkled with his blood, as the
doors of the people of Israel were with the blood of the Lamb, and so God
passed them by when he destroyed others ; for that pacifies the wrath of God only. Isa. xxxii. 1, Behold, a king shall reign in righteousness, &c. And a man, namely, Jesus Christ, shall be as an hiding-place from the
wind, a covert from the tempest ; as rivers of waters in a dry place ; as the shadow of a great rock in a weary land, to shelter thee, and cool thee, and
* Kiss the Son,
cover thee from God s wrath, when he rains down snares.
* lest ye perish, Ps. ii.
as well as the Father,
Or, secondly, if meant of the righteousness of sanctification, it is also
needful to practise the duties of repentance and new obedience more than
ever ; for overflowing, it shall overflow with righteousness, as he said,
Isa. x. 22, Ezek. xiv. 14.
As, first, to turn from sin, pt*t a stop to that, for this is that which makes God angry, Isa. xlii. 25. Why is Jacob given up to spoil, and God s fury burn as fire ? Is it not because they have sinned ? Sin is the fuel of this
fire, and makes a man tinder to a judgment, that the least spark take
presently.
And, secondly, the end why God afflicts us is, to take away the sin. Isa.
xxvii. 7-9, By this it shall be purged ; therefore, make use of lesser
568 ON REPENTANCE. [SERM. II.
afflictions aforehand,"as purges to work it out, that God may not be pro voked to give a stronger, both to take away the humours and purge also. You see that is all his end to take away sin ; this is all the fruit. Do it aforehand, and you prevent him.
And if you will not take your sins away, know God will take you away, for cleanse a land at one time or other he will, Ezek. xxiii. 48. At the 47th verse, they should be stoned, &c., and thus will I cause lewdness to cease out of the land. If you will not cause it to cease by severing it and your persons, God will take the persons themselves away, so to purge the sin away. And so, Isa. xiv. 23, if they would not sweep their hearts them selves, but let heaps of filthy thoughts, speeches, desires lie, I will come with my besom, and cleanse all for you ; but it shall be the besom of destruction.
Let every man, therefore, put a stop to sin ; as they reasoned, 2 Chron. xxviii. 13, have we not sin enough already ? Especially preserve thyself from the sin thou art most addicted to, whether by custom or inclination, be it a disposition of pride, worldly lusts, uncleanness, idleness. As David in the 18th Psalm, which he makes in the day that he was delivered from all his enemies, as appears by the title ; and vers. 17, 19, He delivered me from my strong enemy, &c. ; and why ? because he kept close to God, did not wickedly depart from him ; if he did, it was weakness rather than wicked ness ; ver. 21, I have put away none of his statutes, and I have kept myself from my iniquity. And so the king of Nineveh, Jonah iii. 8, bade the people turn every one from his evil
^way ; and because oppression was the chiefest sin, he men tions that : violence in their land. And God delivered them you know. Worldliness and unjust dealing, and seeking riches, and honours, and great things, is, of all other, the most vain at such times as these ; whenas thou knowest not how soon it may be all one with the buyer and the seller, as Isa. xxiv. 2, that is, both have a like bargain, for the enemy comes and takes away both. And dost thou seek great things for thyself? says Jeremiah to Baruch, Jer. xlv. 5, projecting great matters, when I am
a-rooting up all things in the land. Is this a time, as he said to Gehazi, 2 Kings v. 26, to receive vineyards ? &c.
^Take heed, also, of being drowned in sensual lusts and pleasures, sur
feiting and drunkenness, Luke xxi. 34, Mat. xxiv. 38 : They ate and they drank, and the flood swept them away ; for they make a man secure, pre sumptuous, more unfit and unwieldy to suffer.
Keep yourselves also free from the sins of the times ; if you mean to be free then, partake not of their sins, lest of their plagues. This was the lesson that God taught Isaiah : chap. viii. 11, God instructed me that I should not walk in the way of this people. It was when God threatened the Assyrian to come in ; and having care of his people, he bids them seal
that, ver. 16, among them, not to be carried with the stream of times, and then I will be a sanctuary unto them. What corrupt practices in state, what corrupt opinions do men raise up, free yourselves of them. If they say a confederacy, an unlawful league or peace, say not thou so ; but go to God, and there give your voice at least against it. Indeed, in an evil time a prudent man is fain to be silent, as Amos v. 8, to man namely ; but go to God, and complain to God, and mourn for them, and so thou shalt wash thy hands of them, 2 Cor. vii. 11. How did Lot wash his hands of the sins of Sodom ? He was vexed at them, 2 Pet. ii. 7, and God delivered him. How did the people of Israel
SERM. II.] ON REPENTANCE. 569
clear the land of murder, when it was not known who did it ? Deut. xxi.
6, 7. The priests should slay a heifer, and wash their hands of it : We have not shed this blood, &c., and so put it away.
Not only mourn for, but intend your zeal against, the sins of the times and places you live in, so far as your callings do extend. For because that Jeremiah (and his remnant) was a man of contention against the sins of those times, &c., they cursed him, Jer. xv. 10 ; therefore the Lord said, ver. 11,
* Verily it shall be well with thy remnant ; and I will cause the enemy to entreat thee well in the time of evil and affliction. Even so it seemeth just and good to our good and wise God, that when he recom-
penseth tribulation to them that trouble you, then to give rest to you that are troubled, 2 Thes. i. 6, 7, as the apostle there speaks in another case ; and because we contend for God with the enemies of his glory, there
fore the enemies of our peace shall deal well with us.
And indeed, if ever godly men s zeal and valour for the truth was to be
quickened and stirred up, it is most at such times as these. For now, God himself begins to be zealous, and his displeasure against sin to wax hot. In Isa. lix. 13-15, when God saw nothing but oppression and departing from God, and judgment turned backward, that truth was fallen in the
streets, and that equity could not enter, the Lord saw it, and it displeased him, vers. 15 and 17 ; he clad himself with zeal as with a cloak, coming forth to repay them according to their deeds, ver. 18. When, therefore, we see like times, and that God begins to take up his cloak, to come abroad
into the world amongst us in fury and displeasure, we should sympathise with him, and be affected as he is, as courtiers are with their kings.
So Moses. Num. xi. 1, 10, when the people murmured, and it displeased God, ver. 1, and his anger was kindled greatly, the text adds, and Moses
also was displeased. For this is a general rule given, 1 John iv. 17, that as God is in this world, so should we be, to behave ourselves in the exer
cise of the same moral virtues that he doth exercise, as to shew forth kind ness and longsuffering to the persons of the evil and unthankful, as he doth, so to be zealous against their sins, according to our calling, as he shews himself to be ; and then most especially when he clothes himself with it. See what God says of Phinehas, Num. xxv. 11, because he was zealous with my jealousy ; so out of the original interpreters read it, though we
translate it, for my sake, that is, he was affected as God was at the unclean act ; yea, and this is the speediest way to abate his zeal. When he shall see us take his part here below, and begin to be hot and valiant
for his truth, he thinks then that he may be quiet, and so his wrath slacks, as it did there. Though men grow the more furious in such a case, when
they see others back them and second them, yet God doth not. And if we
in our places, and our rulers in theirs, would strike through the loins of
sinners : we with reproofs nailing their souls to hell, and they with the execution of laws ; and do it with God s zeal, as Phinehas did, that is, with
grief and indignation that God is so dishonoured, for of those two affections
is zeal a compound, Mark iii. 5, as appears by Christ there. God, he should not need to be furious. Phinehas, saith he, hath turned away my wrath, whilst he was zealous with my zeal amongst them, Num. xxv.
11. However, if you be so, yet with you God will make a covenant, as with Phinehas there, that he and his posterity should continue, as they did
in all the evils and troubles that befell the nation of the Jews till Christ s
time, and rubbed through the Babylonish captivity and all. Ezra was of
his race, Ezra vii. 1, 5, and fared and scaped as well then as any other.
570 ON REPENTANCE. [SERM. II.
And though we have not such public callings and spirits as he then, yet so
far as our commission reacheth, let us exercise and shew the like to the
full : thrust javelins through men s hearts by reproofs, reform our families, and those we have authority over, and contend with all the world by keep
ing the law, as Solomon speaks, Prov. xxviii. 4 ; putting iniquity far from our tabernacle, as they exhort, Job xxii. 23, with this promise, ver. 29,
* When others are cast down, thou shalt say there is lifting up. God will remember thee, as good Nehemiah prays in his last chapter, for thy zeal
for God.
* zealous of good works, as the
But above all, my brethren, be now
apostle speaks, Titus ii. 14. Greedy devourers of all the duties of new
obedience, abounding more in all the fruits and works of righteousness, you that have wrought his judgments, says the prophet here, seek
righteousness ; that is, still and more than ever. Whatever part of right eousness you before were conscionable in, set upon it afresh, as if you had done nothing yet. Mend your pace, they are not hours to stand still in.
After John in the Revelation had declared what terrible things were to come on the world, the use he makes in the conclusion is, that the right eous be more righteous.
To instance in some particulars, still enforcing them upon the same
ground.
You that have searched your hearts heretofore, search and search again ;
it is the exhortation in the text, enforced with this motive, ver. 12 of the
first chapter ; for God comes to search Jerusalem with candles, when he comes to punish. Prevent God s searching. If a man can dress and
search a wound himself, it is less pain to him than to have the gentlest
chirurgeon.
You that have watched over your corrupt hearts and dispositions afore, do it now more than ever. It is Christ s motive against such times as
these : Luke xxi. 34, 36, Take heed lest your hearts be overcharged and overrun with any sorts of lusts ; but
* watch therefore and pray always, that you may be accounted worthy to escape all those things that shall come to pass, ver. 36. In Rev. xvi., when the sixth vial is poured out, and that great and last battle is fought wherein antichrist is to be destroyed, before that great overthrow under the seventh, there is a caveat given which
personally may and doth, for aught I know, concern men living in this age
(and it is put in by way of parenthesis)
: Blessed is he that watcheth, and keeps his garments, that watcheth over corruptions, suffers not them, as the tares, to grow whilst he sleeps ; that watcheth and suffers not graces and the flame of them to die, as the virgins did whilst they slept.
You that have been fruitful in good speeches and heavenly thoughts, out
of the abundance of which the mouth speaks, be more fruitful, Mai. iii. 16 18 verses, and beginning of the 4th chapter compared. Who were they that were spared in the day when the wrath of God
* burnt as an oven, others as stubble, as in the beginning of the 4th chapter, but they that
spake of it one to another in evil times before, and that thought upon his name ? ver. 16. Then, &c. You may see what times they were in the
verses before : Them (says God) I will spare, as a man spares his son. You that have thought much of him before, he will then think of you, and then you shall discern between the righteous and the wicked; a great and a broad difference God will then put.
You that have sanctified the Sabbath strictly, and sought God upon your
fast-days diligently, and made conscience of humbling yourselves thoroughly,
SEEM. IL] ON REPENTANCE. 571
do so still ; for see what comfortable promises you lay up for yourselves and your posterity against the evil day, Isa. Iviii., where he exhorts to a
thorough observation of both : atver. 11, God shall guide thee continually, and in evil times a man had need of God s guidance, to lead and dispose of him into ways and places, and conditions of safety and deliverance, which
all the wit of the world cannot do ; and he shall satisfy thy soul in
drought, when all comforts without fail, as you know not how soon they will ;
* and thou shalt be like a watered garden, and a spring of water whoso
* Thy posterity shall build the old waste
waters fail not. And at ver. 12,
places, that is, the desolations of the church ; which suppose it be not done in thy days, yet thy children happily shall be great master builders of
it for time to come, and thy prayers put up at such times shall lay a founda
tion for a settled condition of the church for many generations, as our
martyrs did of ours by their prayers and sufferings.
And all this promise is made to strict sanctifying of fasts and of the Sabbath day, which are called Sabbaths, because to be kept holy as Sab baths are ; so in the verses before and after, ver. 13. And if fasts are to be kept so strictly, then Sabbath as strictly, for that is the regula and primum in isto yenere, as appears by the fourth commandment, Keep holy the seventh day, that is, primum, and therefore regula rdiquorwn, and so is to be kept as strictly as fasts are. Though indeed thanksgiving is more to abound in the one, humiliation in the other, yet not to speak our own words, or take our own pleasure, &c., in both. For equal it was, that if they kept not the Sabbath, the land should not keep her inhabitants, Lev. xxvi. 34, 35, and they instead of resting should then find trouble ; whereas, Jer. xvii. 24, 25, if they would not profane it, God says, the
city should stand for ever.
Be exceeding conversant with the word of God, in reading, meditating, and applying it to your hearts ; get as much of the engrafted word into
your hearts, turned and digested into pure grace and strength, and likeness thereunto ; pray it as much into your hearts aforehand as ever you can, there may come a dear year of it all the world over, you know not how soon ; therefore as the angel said to Elijah, Eat again and again, for you may have a long while for to go in the strength of what you get now before hand. Let the word dwell richly in you, as Col. iii. 16 ; furnish your selves with as much of that precious treasure as you can, for a little money will not carry you through a long journey, but will soon be spent. Only trust it not in the purses of your memories or brains, but lay it up in
your hearts, and believe it, brethren, you cannot be robbed of it.
Acquaint yourselves much with it, and be familiarly conversant in it
now, as God commands in Deut. vi. 7, And thou shalt teach them dili
gently unto thy brethren, and shalt talk of them when thou sittest in thine
house, &c. ; and answerably it will be a constant and familiar companion with thee, and be familiar to thee in all the evils that thou shalt meet
withal. Prov. vi. 22, When thou goest it shall lead thee, and guide thee
into the ways of peace and safety ; when thou sleepest, and art in any danger, it shall keep and preserve thee ; and when thou awakest, it shall
talk with thee, be familiar to thee, yea, and in all distresses comfort thee.
Ps. cxix. 92, David vows he had perished long ere this, if God s law had not been his delight. And all outward evils will but make it the sweeter :
1 Thes. i. 6, They received the word in much affliction, with joy of the
of the Holy Ghost.
Yea, and this will be an argument and motive to God to spare thee,
572 ON REPENTANCE. [SEBM. II.
when he cuts off others ; and so Jeremiah useth it, chap. xv. verses 15, 16, among other motives why God should not take him away, but remember him, ver. 15, as in the llth verse hepromiseth to do : Thy words, saith
he, were found, and I did eat them, and thy word was unto me the joy and rejoicing of my heart. And so in Job xxii. 22 and 29 compared, .Receive, I pray thee, the law from his mouth, and lay up his words in thine heart ;
and among other promises in the 25th verse, &c., this is one at the 29th, * When men are cast down thou shalt say, There is lifting up, namely, for thee. Because Josiah had a melting heart at the reading the law, therefore God brought it not in his days, 2 Kings xxii. 11, 19.
Do as much as thou canst to others, and use all the abilities and oppor tunities God hath put into thy hand to the utmost advantage to do good to men s souls. Heb. x. 25, Exhorting one another, and so much the more as you see the day approaching. Those especially that are near to thee, by getting them into Christ before the evil day comes and cuts them off in their sins, warning them to save themselves from this froward generation, in Acts ii., that is the common destruction and general desolation that will
befall this generation if we turn not ; especially your children, kindred, friends : Gen. xix. 12, 14, when Sodom was to be destroyed, said the
< Hast thou here any besides, sons-in-law, &c. ? And Lot went up and spake to his sons in law, &c., but he seemed as if he had mocked ; though it took no effect, yet therein he discharged his duty. If thou canst but get thy friends or any of thy children into Christ, then thou needst be no more solicitous for them, for God is bound to take care for them, and will do]; come what times will come, they are well enough then.
angel to Lot,
Do good also with thy estate, to the bodies of men, especially the saints, and for the propagation of the gospel and good of the church. It is a thing I find enforced by Solomon upon this very ground also : Eccles. xi. 1, 2, Cast thy bread upon the waters, give a portion to seven and also to eight, for thou knowest not what evil shall be upon the earth ; he exhorts to
this, you see, in evil times, and the motive is rational and strong, if we take in that also in the former verse, that in many days he shall find it ; and that he that doth good with his substance
* lends to the Lord, Prov.
xix. 17.
For, first, then he disposeth it himself, whereas otherwise the enemy that comes and takes all away may be his executor, for aught he knows.
Secondly, He gives it to the Lord, that gave him it at first, and he had
better, and shall have more comfort that he hath his goods than they.
But, thirdly, he doth not give it or cast it away, as yet in the first words Solomon speaks to shew what freeness should be in the donor, but he lends it to the Lord, who after many days will return it again ; and that when evil times come, when thou shalt have most need of it, and thou hast not men s bonds for it, but God s also, who is their surety. To conclude, therefore, this part of the exhortation, to abound in all these and the like practicesjof righteousness of what kind soever. With these general considerations to quicken you thereto,
Work as hard as you can whilst you may. For,
First, Believe it, there is nothing here in this world desirable but to have
* There
ability, opportunity, and a heart to do God service. Eccles. iii. 12,
* but for a man to
is no good in them, speaking of all things here below,
rejoice and to do good in his life.
Secondly, Consider that every one of you have some work to do. You
SERM. II.] ON REPENTANCE. 573
are some way to be profitable to God and men, in the duties of your call
" and all this work is to be done whilst it is day
ing and talents committed to you, and duties of religion ;
: John ix. 4, I must work the work God sent me to do whilst it is day. God appointed his own Son work, and this made him abundant in it, because he could work only whilst it was day. God had bespoke a great deal of work, and but a little time allotted for it ; therefore our Saviour hastened the more to get it done before candle-light ; he that made the first day, and was Lord of time, must
yet take this opportunity. Now there was an hour of darkness a-coming, as he tells the Pharisees, Luke xxii. 53, when they attacked him first ; * this is your hour and the power of darkness, when they were to do their works ; and so Christ must cease to do his. Now that which was Christ s case is ours also ;
* for when the night comes, says he in the next words, no man can work : as Ps. civ. 23,
* Man goeth forth unto his work, and to his labour, until the evening ; for then the beasts go forth to raven, as there.
Now, thirdly, besides that, death seizeth upon all. Years of darkness, and those many, as Solomon says, Eccles. xi. 8 ; there are hours of darkness to the church of God, when the enemies thereof, as the Pharisees of old, have the power in their hands ; so as then no man can work, or if he doth but a little, as in the days of popery, when no man might buy or
sell that would not receive the mark of the beast, Rev. xiii. 17 ; and it is to be feared, that there is yet an hour of temptation, and the power of darkness a-coming over the world, as some interpret that place, Rev. iii. 10, when the witnesses shall be slain, Rev. xi. Popery may have a reviving, as heathenism had after Constantino s reformation, in Julian s time, sixty years after, and then it will prove a time of suffering rather than doing ; your shop-windows will then be shut, the night may come when none can work, or if they do, do only work within doors ; for your hearts may pray, let the enemies do what they will or can. Therefore let us now bestir our
selves, and do good whilst we have time (as the apostle s exhortation is, Gal. vi. 10), and indeed opportunity. The devil, the shorter time he thinks he hath, indeed rageth the more, Rev. xii. 12. Fas est et ab hoste doceri, learn this of your enemy : 1 Cor. vii. 29, speaking of times of persecution, as appears by the 26th verse,
. Brethren, says he, the time is short, therefore use the world as if you used it not, for you know not how long time you have to enjoy it. Like travellers, if they fear night draws on, they put spurs to their horse and ride away the faster, so do you.
But, fourthly, consider that you may be cut off among others ; the best may. Now in the grave there is no work, says Solomon, Eccles. ix. 10, and therefore do what thou dost with all thy might ; and as speedily rid as much work as thou canst. It will grieve you to die and to have brought no more glory to God, to have sowed no more seed to the Spirit, which you may reap in heaven ; to be hewn down with so many leaves and little
fruit, and that not ripe, many buds of good purposes of being more zealous scarce brought into act.
Therefore fall to work and bestir yourselves ; if you die, how can you die better than so doing ? Blessed is he whom his Master finds so doing. This will make you ripe and loaden with ears against the sickle comes ; and when you have done your work, you may say with Paul, I have finished my course ; no matter if you be cut off, you then will glorify God
in your deaths, and be vessels prepared for glory, as saints are, Rom.
ix. 23. As, therefore, good housewives scour and make bright their ves-
574 ON REPENTANCE. [SERM. II.
sels against some great day, so do you against the day of the Lord. That
* meet, as the phrase is, Col. i. 12, to partake of the inheri tance of the saints in light, as therefore Peter exhorts, 2 Pet. i. from 5 to
you may be
* so shall you make your elec
12th, add grace to grace, and abound too,
tion sure ; and when you come to die, abundant entrance will be made
into the kingdom of Jesus Christ ; you shall not scarcely be saved, creep through a narrow hole, have much ado, but a large way, an abundant
entrance, shall be opened unto you.
The last thing is to seek meekness, which is a contentedness to be dis
posed of by God, either in doing or suffering his will, without murmuring or repining; such as was seen in old Eli, in 1 Sam. iii. 18, and in the church when under the greatest and sorest pressures, Lament, iii. 26-31, and expressed there by quiet waiting, bearing the yoke, sitting alone ; a meek person is silent, hath his mouth stopped, nothing to complain of, because he hath laid it (as others read it) upon him ; going alone to meditate of and mourn for his sins, put his mouth in the dust, and gives his cheek to him that reproacheth him, takes it patiently, and as it is Levit.
xxvi. 41, accept his punishment, which is also joined with a constant
cleaving to God, notwithstanding all he has laid on him, as the church :
* All this is come upon us ; yet have we not for
Ps. xliv. 17 to the 20th,
gotten thee, neither have we dealt falsely in thy covenant. Our heart is not turned back, neither have our steps declined from thy way ; though thou hast sore broken us in the place of dragons, and covered us with the
shadow of death. If we have forgotten, the name of our God, or stretched out our hands to a strange God. They forsook him not, nor did deal
falsely in his covenant, though thou hast sore broken us, &c. And this disposition ariseth out of two things.
First, A thorough conviction of a man s sins, and the offence to God in
them, and obnoxiousness and deservedness to be destroyed for them. So the church, Micah vii. 9, I will bear the indignation of the Lord, because
I have sinned against him ; and the church in Lam. iii. 39, Wherefore,
says she, should a man complain or murmur for the punishment of his
sins ? as being a most absurd and uncomely thing, that a man that is so obnoxious should think much to be corrected ; as if a thief that deserved
hanging should complain of being burned in the hand. Especially when one considers, as Ezra ix. 13, that God punisheth less than a man deserves.
Secondly, So far as this is joined also with hope of mercy, for otherwise
a man s soul flies in God s face, as did Cain, and thinks out of self-love
(if not subdued by the love of God in the heart) the punishment too great, and more than he can bear; therefore in the fore-named places, Lam.
iii. 26, hope is still joined with quiet waiting ; yea, and in the 29th, made a condition pre-requisite, he puts his mouth in the dust, if so be there may be hope, otherwise not. This makes him quiet, and for a while
content, that (as it is ver. 31) God will not cast off for ever ; but though he cause grief, yet he will have mercy according to the multitude of them.
And this disposition of contentedness to suffer thus arising, is it which God requires especially of all graces to abound in us at times of judgment; and therefore, speaking to his people here, his compellation is, Ye meek
of the earth, and his exhortation, Seek meekness, this appellation,
suiting so well with the matter he had in hand, threatening a day of anger. As therefore, when we speak to God, we usually call upon him as the God
of that grace we sue for. If we ask wisdom of him, we look and call upon him by the name of
* Father of lights ; if consolation, the God of all
SERM. II.] ON REPENTANCE. 575
comfort. So when God speaks to us, he gives us that especial appella
tion, and denominates us by that grace (as here of meek ones) which best becomes us in receiving the message he is delivering.
And when God speaks of a day of anger, and of his fierce anger
a-coming, it becomes us, who are obnoxious as well as others, to be meek, and silent, and still. Then, seek meekness ; not to entertain a murmur
ing thought to the contrary ; for it is the most absurd and unseemly thing to see one that deserves to be in hell, and have the lowest place there, to
complain of lesser punishments ; and therefore, Lam. iii. 39, Jeremiah
brings it in as a most unreasonable thing to be wondered at, Why doth an evil man complain, a man for the punishment of his sins ? He wonders that a man obnoxious to God in so great a guilt ; what ! that he
should complain of punishment, of punishment of his sins ? betwixt which
there is no proportion. A rogue that deserves hanging, drawing, and
quartering, complain if he be sentenced but to whipping or burning in the hand ! Down on thy knees, wretch, and thank the Judge for his mercy that thou art not consumed (as they, ver. 22 of the same chapter), as
infinite mercy by which thou escapest. Be content to welcome that
punishment which is less than thou hast deserved. If any had cause to
complain, Christ had, who was innocent; and innocency makes men speak when guilt would stop their mouths ; but as a lamb led to the slaughter, he opened not his mouth ; prayed indeed the cup might pass, but yet
* if
possible, else not ; Not my will, Father, but thine ; and he was heard
in what he feared. So do thou. The promise of hiding is made to it ;
if there be any hiding-place to be found on earth, a meek man may chal
lenge it : Ps. xxxvii. 8, The meek shall inherit the earth ; and therefore
* meek of the earth, and the inhabitants of the
they are here called the
earth, Is a. xxvi. 9. And the reason why God so especially regards this disposition, and makes a promise against ill times to it, and spares them, is,
First, Because God desires but to overcome when he comes to judge, Horn. iii. 4 ; to have the victory over men. Now, a spirit that confessing
it hath sinned willingly submits to and accepts its punishment
: over that
spirit God is acknowledged a victor already. And it is not a fit match for him to shew^his power on ; but a Pharaoh that will not stoop, he will shew
his power on him to choose and break him in pieces. You whip your chil dren but till they kiss the rod, and then you fling it away. Secondly, A meek soul will still be thankful to him, and give him all the
glory, let him deal with it how he will, and he doth desire no more, appre hending itself worthy to be destroyed. It magnifies the least mercies in the midst of judgments, and still thinks judgments small, confessing God
just and merciful in them, if its being be but preserved: It is of thy mercy we are not consumed, Lam. iii. 22; and Great is thy faithfulness. So Ezra ix. 13, he there aggravates his sin: All this is come upon us for our great trespass; but extenuates and thinks nothing of the punishment: Thou hast punished us less than our iniquities; but he magnifies the
least mercy: hast given us such a deliverance as this, sets an emphasis on that.
Thirdly, A meek soul will not forsake God, but serve and obey him still,
let God do what he will with it: Ps. xliv. 17, 18, All this is come upon us ; yet we have not forgotten thee, neither have we dealt falsely in thy covenant. Our heart is not turned back, neither have our steps declined from thy way; though thou hast sore broken us. For a meek heart still
576 ON REPENTANCE. [SEEM. II.
knows that obedience is due, that imprisonment satisfies not for the debt. Now, such a soul therefore God cannot find in his heart long to punish, and therefore the promise is made to them.
Now, to exhort to this, consider but this one motive, that besides that a man is obnoxious, God also hath an unlimited prerogative to bring on thee what he will. And if he will bring a judgment on thee, all the world can not hinder it nor take it off. So as there is no dealing with him, but sub
mitting; for he keeps prosperity and adversity under lock and key, and shuts and none can open; men must lie close prisoners till he will let them out, Job xii. 14. It is Job s expression in this very case: Behold, he breaketh down, and none can build up ; he shuts up a man, and there can be no opening, and so on to the end of that chapter. And upon this
ground see what counsel Elihu gives, Job xxxiv. 29-31, he having the
prerogative to give quietness, so as then none can give trouble; and when he hides his face, who can behold him? whether it be done
against a man; and not only so, but a whole nation. They cannot all
keep an affliction off, nor all the world cannot hurt them, if he will give
quietness. If he will set an hypocrite over them to ensnare them, they cannot all get him down till he will, ver. 30. And what then? Surely
it is meet to be said, I have borne chastisement, and I will not offend any
more. No way but to kiss the rod and say, I will do so no more. And
if a man sees not cause why God should thus chastise him, and so be apt to repine, yet let him think there is a cause ; therefore in verse 32, That which I see not, teach thou me ; if I have done iniquity, I will do so no more.
And to say as Jeremiah upon the like occasion, or the church in his
person, Jer. x. 22-24, when there was the noise of the bruit of an inva
sion from the north, to make the cities desolate, what say they ? Ver. 23, Lord, I know that the way of man is not in himself: it is not in man
that walketh to direct his steps, whether he shall have fair way or foul to walk ; neither do I know whither to run for safety ; my life and all is in
thy hands; therefore Lord, correct me, but with judgment. The church is willing in such a case to be whipped, only desires God to d^\
gently with her ; and so must we.
END OF VOL. VII.