that smiteth them then it must needs follow that Germany smitten and miserably wasted it is the Lord that smote them Ireland smitten and allmost consumed the Lord hath smiten them England at this time smitten devided and much weakened it is the Lord that hath smitten us This Doctrine doth assure us as the woman of Tekoa doth informe David that the hand of Ioab was in all that so the hand of God is in all this his hand hath smitten both them and us The more therefore to blame wee and the greater our sin who looke much below the hand of God Isa 26.11 It was a just complaint of our Prophet Chap. 26.11 Lord when thy hand is lifted up they will not see and in this Chap. as was noted before he chargeth this people that they were so farre from turning to him that smote them as they tooke no notice of the hand that hurt them Israel lookes lower then heaven then the hand of God and lookes on other hands they could not see his hand that smote them I feare Israel and England are so like each other in this as England is the worse I remember what one hath noted of Israel and I pray let us consider whether it be not true also of England also at this day When the Iewes indured so many miseries even from their first plantation in the land unto their finall casting out they were seldome aware of this point c. If the Philistines Cananites and other borderers upon them doe spolle their Country tyrannize over them and oppresse them with cruell slavery as they did in the times of the Iudges they will interpret this to be nothing but an old grudge of these nations for dispossessing them of their Country for which they were hated and all occasions sought to worke revenge If the Kingdome be devided that is nothing but Rehoboams folly and ill counsell of ill advised Courtiers If Israel make warre on Iudah or Iudah upon Israel that is but policy to keepe downe one another least one should encroach upon both Kingdomes If there be civill warre that is through the factions of potent and ambitious Statesmen If a forraigner invade them it is nothing but the pride of ambitious tyrants that cannot be content with their owne but seeke after glory and greatnes in the ruine of other Kingdomes Yea if Salmanazer or Nebuchadnezzar carry them away captive out of their Land though they may thinke God not well pleased with them in the generall yet they would resolve these effects into other causes more proper as they conceive It was weaknes in their Kings â—â—generating from their antient valour want of good considerates of good Councellours of skilfull and trusty Commanders or hardy Souldiers they were over-borne by multitude and these or some things like these were the cause of this misforâ—â—â—e c. But the â—and of God they will not see they will ascribe â—â—â—ther unto any thing then unto the hand of God Iust as 〈◊〉 speakes of the people of his time in case of good sucâ—â—â—â— Alius fortuna Alius eventui c. One doth ascribe it to â—â—â—â—une another unto event a third unto the advice of their leaders a foâ—tth unto good counsell c. nullus Deo Hardly aâ—y unto God How true this is of our times and whether this he not our National sin I shall leave you to consider and judge 〈◊〉 so it is very great and wee in it like Israel and not much bâ—yond the Heathen may much behind some of them who were wont to looke much higher then many of our people doe For to say nothing of him that having slaine a great Enemy of his Country and when there was a strife among the Officers who â—â—old give him most honour did ascribe all to Heaven and would take nothing to himselfe and others but only the lending their hands unto the worke they ascribing victory and successe unto Fortuna and Victoria did as they imagined ascribe them to God For Fortune as they thought was a divine power and no lesse indeed then a God And the like they held of Victoria as Aug. noteth This sinne is so much the more to be noted and reproved as it is more sinfull and dangerous for it is a fault in the first concoction of the use which should be made of the judgements of God not to be recovered in the rest It is observed by two learned â—â—xpâ—sitors upon the Text that Israel not acknowledging whence these stroakes came therefore they did not turne by true repentance unto the Lord neither did they seeke him And whereas these stroakes were laid on them that they might convert bring neglected they become more obstinate It is the policy of Satan not unlike to that of Ieroboam 1 Kings 12.26 27. 〈…〉 the people should goe up to Ierusalem to Sacrifice in 〈…〉 that their heart would turne againe unto their Lord the King of Iudah And therefore he doth set up Golden Calves and said unto them It is too much for you to go up to Jerusalem behold thy Gods O Israel c. Thus the Devill well knowing it might proove dangerous if men should looke so high as the hand of God for then they might possibly lay to heart his hand and inquire into the cause and fall out with their sinne and fall off from Satan therefore he indeavours to make them to cast their eyes upon Golden Calves and doth fasten them on any thing on Earth that they may not looke up to Heaven And by this meanes it cometh to passe that God looseth all the glory and they all the gaine of his mercies and punishment upon them for their amendments Vse 2 Secondly This Doctrine may serve for comfort and support unto Gods people to remove and mitigate sorrow especially in the excesse in saddest times of smiting And truly such times call for cordials and such a use of this Doctrine For when the Lord cometh towards his owne in a warlike habite and posture when he approacheth neer unto them with wrath in his countenance and a destroying sword a bloudy rod in his hand the dearest of Saints falling into the hands and unto the mercy of barbarous and cruell bloudy men seemes to exceed in feare yea and fly in such trembling fits to try some ill conclusion if they stay not themselves they may feare the feare of the wicked and say A confedracy with them to whom they say a confederacy Isa 8.12 Their feare may drive them to make unlawfull leagues or to be of the opinion judgement or practice of the wicked in working out their way out of danger and at the least withdraw themselves from God in whom alone is helpe and comfort in time of trouble and danger As it is noted of Astianax when his owne father came towards him armed although it was to imbrace him yet being afraid at the sight of his head-peece and hairy plume bending towards him the child doth forthwith hide his face in
heard that the people did not turn to him that smote them and brought in as the cause or reason why the anger of God did continue and his hand was still stretched forth so then the next Doctrine may be thus propounded That it is an offence very heinous a crime of an high nature for Iâ—rael or any people being smitten of God for their sinne that they â—ight returne and seek the Lord of Hosts to continue impenitent and of stinate so as not to turne to him that smiteth them Or more briefly thus That it is a wrath provoking sinne for a people being smitten of God with the sword of an enemy for their sinne to continue obstinate so as not to returâ—e I shall speake something by way of Explication First of this short description of God stiled The Lord of Hosts unto whom they should have turned Secondly of the duty which they did owe and should have performed which was to turne and seek the Lord of Hosts and then we shall further declare how and why this should be charged on them or any people as a crime so heinous or sin so grievous and then come to the Use First the Lord is stiled the Lord of Hosts and it is an usuall Title or Attribute which is given and taken by himselfe as a stile well-fitting his Majestie and the Lord is so stiled because that all Creatures are his Army and he their Generall and great Commander Gen. 2.1 Thus the heavens and the earth were finished and all the hoste of them By a Metaphor he calleth the Creatures with which the severall parts of the world are adorned an host for hereby is meant all Creatures in the earth and heavens which stand as an Army thus in the highest heavens there are the glorious Angels who are a part of this Host or Army Luke 2.13 15. Secondly in the visible heavens the starres and they are sometimes brought forth to fight against the enemies of the Lord of Hosts and his people Iudg. 5.20 they fought against Sisera Thirdly in the lower heavens the Fowles of the aâ—re a part of God his Army and in the water the Fishes in the earth men Piscat beasts and creeping things for they all are said to be an Army in respect of God whom they serve and therefore he is called the Lord of Hosts Psal 1 19.91 Isai 45.12 Ioel 2.25 Now all Creatures being called the Armies of God by way of resemblance you may briefly note wherein especially that resemblance doth stand namely in these and the like particulars First in respect of their number for any multitude in Scripture is called an army if it be orderly Illenc and armies usually consist of great numbers Secondly in respect of Order which is especially observed in Armies and this maketh the Host of God admirable and the very word translated Host Gen. 2.1 doth signifie an army standing in order Thirdly in respect of Obedience In armies well ordered the souldiers are obedient and at the beck and command of their Captain as Matth. 8.9 and thus locusts flies lice and every creature are at the command of their Generall Fourthly I shall adde one thing more and that is in respect of power Armies are very potent and some have been formidable and irresistible and thus the Army of the Lord of Hosts is formidâ—ble and irresistible who with flies frogs and such like is able to overcome as potent and proud an enemy as Pharaoh King of Egypt In these and the like respects the Creatures are said to be the Hosts of God I might for prevention of mistake further note how that there is not a resemblance in every thing For other armies or hosts are raised for defence and may although great be put unto the worst but it is not so with God who hath no nâ—ed of any Creature nor can be resisted but I omit that and this sâ—â—ll serve for the first particular how God is stiled the Lord of Hosts Secondly let us in the next place consider what it is to turne unto the Lord of Hosts or him that smiteth The word here used is sometimes translated turne and sometimes returne as you may see in these places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 6.13 and 37.7 and Chap. 31.6 Ier. 3.7 c. It doth properly note out locall motion of them that passe or move from place to place leaving some place or person where or with whom they were before thus 1 Sam. 7.17 Samuel his returne was to Ramah for there was his house c. but thus it cannot be taken here for Psal 139.7 8. it is not possible to goe from the presence of God if one ascend to Heaven or mâ—ke his bed in hell God is there c. The phrase is translated from lâ—call motion of the body and applyed unto spirituall motions in which men by a kind of similitude are said to walke to depaâ—t or goe from and to returne againe unto the Lord and it mâ—y be noted in the words of Austin Aliud est migrare corpore aliud corde c It is one thing to move from place to place in body and another thing to move from place to place in heart in body he doth move from place to place that doth change his place 〈◊〉 Deuâ— â—2 〈◊〉 Ioaâ— cap. 7. â—9 p. 25â— he doth it in heart qui cordis mutat affectum si aliud amas aliud amabas non ibi es ubi eras he doth move in heart from where he was that doth change the affection of his heart and if thou didst love one thing and dost now love another thou art not there where thou wast before by sinning against God withdrawing our affections from him and placing them upon the creature we goe away from God sinne is contrary unto the nature of God and farre from him and when on the contrary part we place our affections upon him and become obedient we returne to him from sinne and vice unto vertue and grace and therefore as he further observeth to this purpose Aug. in Ioan. tract 48. p. 35â— he that beleeveth doth come and he that goeth away non movetur anima pedibus sed affectibus the soule is not moved with feet but with affections and God who is despised in any place doth depart from their hearts who doe forsake him in their manners and lives not with their feet he commeth to them who turne to him not with their face but with their faith and approach unto him in their minds not with their flesh In a word by serious repentance we turne to him so that to turne to God is to repent or convert from Satan and sinne to God Act. 3.19 Repent and be converted and Ezek. 18.30 Repent and turne your selves from your iniquities c. Thirdly let us in the last place note what it is to seek the Lord of Hosts which is the other act or branch of the duty they should have performed To seek the
truly be laid to our charge as it is charged on Israel That the people turne not to him that smiteth them neither doe they seake the Lord of Hostes But as it is said of Israel elsewhere it may truly be said of England â—os 7.10 that the pride of Israel testifieth to his face and they doe not returne unto the Lord God nor seeke him for all this That is notwithstanding all warnings menaces corrections and severe punishment they are not bettered they yeild neither to words nor blower but hold on their sinfull course continue obstinate although grievously afflicted and oppressed and that their pride doth testifie to their face they are evidently convinced of it In this pride they did slight and contemne all warnings which is an argument of intolerable pride indeed They were admonished reproved and warned yet did not regard it I wish it were not true of us who have bin for many yeeres together admonished warned for as Ieremiah speaks of the people of his time The Lord hath sent unto you all his Servants the Prophets rising early and sending them but ye have not hearkned nor inclined your eare to heare Jer. 25.4 5. TheÌ„ he sheweth what their message was They said turne you againe now every one from his evill way and from the evill of your doings and dwell in the land that the Lord hath given unto you and to your fathers for ever and ever c. Then he sheweth what use they made of this admonition and message and that is in the seventh Verse Yet ye have not hearkened unto me saith the Lord Ver. 7. that ye might provoke me to anger with the worke of your hands unto your owne hurt But of this more in the next point Thus much of the second Doctrine I proceed now unto the third and last which is this Doct. 3 Israel smitten for his sinnes and not returning and seeking the Lord of Hosts moveth God to continue his anger and to stretch forth his smiting hand still This Doctrine I chiefly intended as that which may be sutable unto the time and usefull to us all the worst is I feare I shall not have time to speake so fully unto it I shall therefore doe as a traveller that is likely to be belated passe over such things as are not of necessity and post over the next way unto what I principally intend The Doctrine may be propounded in thesi as well as the former or we may propose it in hypothesi it will be usefull either way if you please you may take it thus When God is angry with Israel or any people in Covenant and smiteth them with the sword of an enemy for their sinnes if they doe not returne and seeke the Lord of Hosts God will continue his anger and stretch forth his hand still I conceive the Doctrine for the ground to be so cleare and for meaning so plaine as I need not waste time which we shall want in Explication or proofe For the ground of it briefly let this be observed that whereas in the former verse he had avouched God to be angry still and still to stretch forth his hand to smite although they had been grievously smitten before he sheweth this to be the cause and just ground of the continuance of anger and smiting namely that they doe not turne to him that smiteth nor seeke c. so that this reason in its relation doth hold forth the Doctrine that when God â—s angry with Israel or any people in Covenant and smiteth them with the sword of an enemie for their sinne if they returne not neither seeke the Lord of Hosts he will continue his anger and stretch forth his destroying hand still And for the sence only in generall for I have not time to speak of the termes in particular when the Lord brings the sword upon a people to cause them to repent and returne unto him they continuing impenitent and obstinate not repenting of their sinne and yeelding unto him the Lord will not cease to be angry he will not be appeased nor cease to punish but will goe on and multiply and make his strokes more and heavier then they were before for so much is implyed when he saith His hand is stretched fâ—rth still 〈◊〉 Parata ad graviores poenas infligendas His hand is ready to inflict more heavie and grievous punishments Now although I might spare further proofe of the Doctrine I shall point you to a place or two and hast unto the Use That obstinacie under punishment and smiting doth cause anger to continue yea and punishment to increase is manifest by that Levit. 26.17 18. And I will set my face against you and ye shall be â—aine before your enemies they that hate you shall reigne over you c. then ver 18. And if ye will not yet for all this hearken unto me then will I punish you seven times more for your sinnes Whore you see such as are smitten and doe not become obedient shall feele the hand of God seven times heavier then it was before In the Prophecy of Amos Chapt. 4. throughout the latter part of the Chapter from ver 6. you have a cleare proofe of this point especially ver 12. where as some understand that place Therefore thus will I doe unto thee O Israel that is I shall bring the punishments before mentioned and more heavie and grievous even ruine and destruction because they had been punished with lesser punishments and would not turne unto the Lord therefore this would he doe Reason 1 But I passe from the proofe and come briefly to note the reasons of the Doctrine why anger and smiting should be continued and increased first it is still continued because the cause and discase doth still continue there is the same reason of the continuance of Physicke and meanes to cure the body as there was of entering such a course if the disease doe still continue and the same reason of continuing corrosives to a sore as to apply them at first if proud or dead flesh do still continue the same reason of correcting a second time as there was of a former correction if an offender continue to offend and this is true whether the strokes are for punishment or correction Reas 2 Secondly their sinne is now more sinfull and therefore deserveth more anger and calleth for greater punishment For first they improve not the meanes used for their good but abuse the meanes and take the Name of God in vaine Secondly they adde contumacy to their sinne and shew themselves to be obstinate so as their sinne is another sin in the nature of it although the same in the matter for now they refuse to receive correction and make their faces harder then a rocke Jer. 5.3 and refuse to returne as was before noted out of the Prophet Thirdly they shew their love unto their sinne and delight in it to be greater In operationibus malis
ab eodem habitu posteriores sunt pejores prioribus Tostat for in evill workes proceeding from the same habit the latter are worse then the former this iteration doth argue delight in offending which therefore doth deserve greater punishment Fourthly this continuance in sinne under smiting is a signe of obstinate malice and wickednesse for such men being thus punished and doe not repent doe apertum bellum cum Deo agore wage open warre with God Reas 3 Thirdly I might adde another reason drawne from the end of smiting which is various according to the condition of the person smitten if the man be wicked and a vessell of wrath the Lord doth smite to glorifie his justice in taking vengeance of his sinne and so he proportioneth punishment unto the nature of the sinne as Psal 58.10 11. God will overcome when he judgeth Rom. 3.4 If he be a vessell of mercy and one that the Lord loveth he will smite him till he make him smart if he doe not attend his pleasure and turne from sinne with lesser strokes the Lord is forced to make them greater till he bring downe their proud heart and make them to yeeld as Psal 107.11 12. they doe rebell against the words of the Lord and contemne the counsels of the most High therefore he bringeth downe their heart with labour they foll downe and there is none to helpe The Lord will breake the pride of their power as he threatneth Levit. 26.19 if the judgement should be removed while the sinne is not left it were judgement and wrath not mercy and grace and so much for the reasons and fitting the Doctrine for Use I come now to the Application This Doctrine thus cleared the Uses might be many and would require much more time then we have for their full proâ—â—cution but we shall contract our selves and apply the point first for Iustruction secondly for Conviction thirdly for Humiltation and finally for Exhortation and Direction And first for Instruction and Information this Doctrine will serve to informe us what the true and maine cause is that our hopes are delayed our expectations not answered endeavours disappointed designes defeated and proceedings which might hasten our peace and happy weale-publike so much retarded you may find many inferiour and lesser causes and give divers politicke reasons but the great and chiefe cause is in truth that in the text the obstinacie and impenitency of the Nation this I say this is the cause why our expectations are not answered why our hopes are blasted our long desired peace is deferred and the smiting hand of God stretched out still his anger continued and not turned away The people turne not unto him that smiteth them neither doe they seeke the Lord of Hosts Here it stickes and this is the obstruction the true cause of all our misery the very reason why we obtaine not our long expected mercies we hoped for an happy peace the paths whereof drop fatnesse and that crowneth the yeare with her goodnesse we promised our selves that the day would have come before this time in which we might have seen that verified in the Psalme Mercy and Truth are met together â—al 8â— 1â— Righteousnesse and Peace have kissed each other Although it must be coâ—â—â—ssed that these expectations did bottome themselves upon Prerogative rather then upon an ordinary way of God his proceeding with a sinfull and unthankfull people and yet our Watchmen and Seers thought verily they heard that voyce of Christ sounding in their eares of which the Church makes report in these words My beloved spake and said unto me Cant. 2.10 11 12. Rise up my love my faire one and come away For lo the winter is past the raine is over and gone The flowers appeare on the earth the time of the singing of birds is come and the voyce of the turtle is heard in our land c. they thought they saw all good things flowing in upon us or at least comming towards us But since that we were put into such hopes we have had many feares great and sore troubles have been brought upon the land and it may complaine as the Church Psal 71.20 and 44.19 Thou hast sore broken us in the place of dragons and covered us with the shadow of death and still may we complaine of the disappointment of our hopes as they in the Prophet We looked for peace but behold no good came Jer. 8.15 and for a time of health but behold trouble And as it followeth The harvest is past the summer is ended and we are not saved Ver. 20. no although we have fasted and prayed for peace and earnestly besought the God of peace to grant it and that our distractions might be composed that our breaches might be made up our ruines repaired Religion setled that the Lord would be reconciled to the Nation and Prince and people one unto another and doe continue to hold up our hands and lift up our hearts to the throne of Grace for these things summer after summer and yeare after yeare these out sutes have not been as the prayers of Gods people commonly are as the bow of Ionathan which turned not backe and the sword of Saul that returned not empty 2. Sam. 1.22 We have not seen these our prayers returne as the Dove did into the Arke with an Olive branch of a gracious answer in these things I grant which to deny or not to acknowledge unto the glory of God were sinfull ingratitude they have had many gracious answers and grants of such things as we could not have been without to have preserved us from desolation and ruine But in the things before named they have not yet been answered It hath been with us in what we have obtained as with Israel in the wildernesse in the blackest night we have had a pillar of fire and in the brightest day a pillar of a cloud Piety and prosperity and Religion and Peace are not yet met to make us happy now why is it thus and what is the reason where is the obstruction is not God as able as ever his hand as long as ever surely it is but consider the Doctrine â—â—â—m 21.1 and it will be as the Oracle in the three yeares famine yeare by yeare as it certified David there was cause of that famine so this Doctrine will assure us there is a cause of this continuance of anger and smiting and it is as 2 Chron. 20.33 as yet the people had not prepared their hearts unto the God of their fathers so that the high places were not taken away they did not convert and returne they would not reforme their wayes as in the Text they turne not to him that smiteth them either doe they seeke the Lord of Hosts it is not because God is not the God that heareth prayers or that he cannot save or not afford us mercy this is not the cause why the hand of mercy is pulled in and the hand
and then a legge you may be sure the child or patient is yet in an ill case if you should see a loving father lay on his sonne and bruise yea breake the very bones of his owne child you could not but thinke there is some great fault committed if that should not alwayes hold yet this is certain our heavenly Father hath no passion to transport him nor doth he afflict willingly man doth sufer for his sinne such an effect as punishment on a nation doth infallibly conclude such a cause as sinne and the Lord doth manifestly reveale his wrath from Hewen against our sinnes for he hath drawne two swords at once against the nation and whereas of the two that of warre is the worst yea the heaviest of God his sore punishments Civill warre is of all warres the worst In which as the Latine Orator said in bellis civilibus omnia sunt misera sed nihil miserius quà m ipsa victoria for as it is said of K. Ed. the second Tuno verè victus quando tot vicit milites prudentes In these warres although every thing be unhappy yet nothing more miserable then victory it selfe because by victory such a body doth overcome it selfe These heavy judgements bring with them a sad report of wrath as he that writes of strange Grashoppers that did depopulate England which had written upon the one wing in black letters ira and upon the other Dei how truly he reports that I stand not to avouch but these judgements have ira Dei wrath and wrath of God as it were written upon their wings and such wrath as will depopulate and ruine the land if the wrath be not appeased and these judgements removed for these divisions are fatall to this Iland and will be its infallible ruine England being as a great and strong body that will not dye unlesse it kill it selfe our Lord himselfe hath said A Kingdome divided against it selfe cannot stand and as the land was darkned when Ephraim was against Manasseh and Manasseh against Ephraim Isai 7.9 10 so is our land under this kind of smiting in which the Lord doth chastise us with Scorpions and not with whips with destroying swords and not with chastising rods Thirdly but for further conviction and neerer Application of this Use it is granted that we doe keepe dayes of Humiliation and we seek the Lord c. And admit Israel did not so much although there were no doubt among them that did unto whom as the most Expositors thinke the former cordials were sent howsoever this is not enough to take off this charge for under such smiting as is now upon us hypocriticall Israel might seek unto the Lord for helpe as Psal 78.34 where it is said of them That when he slew them then they sought him and they returned and enquired early after God And they remembred that God was their rock Ver. 35. and the high God their Redeemer Never thelesse they did slatter him with their mouth Ver. 6. and they lied unto him with their tongues For their heart was not right with him neither were they stedfast in his Covenant Ver. 37. There is much deceit in such constratned turning and seeking God The faithfull Ministers of God who have occasion to visit many on their sick beds and when the hand of God is heavie upon them find by sad experience how men will at such times flatter with their lips when their heart is not right they will sigh groane and sometime weep abundantly in the confession of their sins and promise amendment it God will please to spare them but hardly one of ten I had almost said of twenty it may be an hundreth that remaineth stedfast in those resolutions if they doe recover For this turning and seeking God was not free but rather forced by the whip and smart and as Chrys observed long since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—â—â—s in Matt 6.17 He that is made good by constraint by necessity he is never good as you shall see for being loosed from that constraint he doth returne againe unto his own disposition and the reason is manifest his affection is not changed only his action constrainedly intermitted But the bulk and body of the people of this land come farre short of this and seeme rather to come home to Israel who did not so much as seeke the Lord of Hosts c. they observe not these dayes of Humiliation unto this end at least this is certain they turne not to him that smiteth them and the better to cleare this I pray note the manner of speaking here it is said they returned not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—sque ad as one observeth on the Text they did not returne unto him 〈◊〉 i.e. they did not repent and although they seemed to turne from their trade and wicked way yet usque ad Deum non redierunt i.e. they did not turne truely seriously fully constantly and closly or wholly and altogether they came not fully home but did as it were stand still in the way and were but hypocrites feigning repentance but persevering in their impiety as they Psal 78.36 and Isa Cap. 29.13 men may bring shadowes of turning ceremonies of repentance and thinke with them to flatter away the rod from their backs and continue still as sinfull as ever Men may and oft times doe turne yet not to him that smiteth them As for instance Versum quidem puto qui dolet de crimine conversum qui dolet de animi vanitate Vertitur qui jam vult demittere peccatum convertitur qui jam totus omnino vertitur qui jam non tantum paenas non timore sed ad bonum domini contendere fest inat De vera falsa paenitent First Some turne but do not returne as August hath noted a man is said to be turned who grieveth for the offence or crime but he is returned who doth bewaile the vanity of his mind he is turned from sin who will part with it he is returned who is wholly and altogether turned who doth not only not feare punishment but doth diligently make hast to observe the goodnesse of God Men may seeme to turne from all their sinnes and yet not turne so farre as unto the Lord. Secondly Some turne not unto the Lord nor yet from all their sinnes they still keepe some Delilah as Herod they may as Saul slay the leane and keepe the fatt at least keepe Agag alive some speciall sinne Now these turne not to him that smiteth for Conversion must be from all sinne Thirdly Some come short of both the former for they turne not to him that smiteth although it cannot be denied but that such an one doth turne yet it is either from God to sinne or from one sinne unto another And these in their practise contradict what duty calleth for in returning and truly as hath bin observed wee have many examples of such turnings our times are turning times
be rid of evill company and that he may be freed from such temptations as will still keep him in some one or other evill way 5. Lastly because Conversion and Repentance are the work and gift of God unto him we must seek by Prayer and Supplication through Christ that he would please to work that in us which he requireth of us Ier. 31.18 Ephraim there doth thus pray to God Turne thou me and I shall be turned thou art the Lord my God Thus let every one under this chastisement being as a bullock unaccustomed to the yoke cry to God Turne thou me and I shall be turned c. and all of us as the Church Lam. 5.21 Turne thou us unto thee O Lord and we shall be turned And when we pray we must put forth our endeavours V tia â—â—le coâ—vers◠〈◊〉 quisi 〈◊〉 cum homiâ—â— habent quando autem exâ—elluntur aâ—riorâ— virtute censurguâ—t Isâ—d and arme our selves against opposition and improve such meanes as serve unto this end Some doe commend unto men converting this direction first to take off themselves from the action of sin and then to deal with the appetite and cogitation howsoever they must looke for strong opposition for vices before Conversion are as it were at peace with a man but being opposed and expelled they rise up with more strength and violence Now in the last place this Doctrine may be applied for Exhortation and speciall direction to our Parliament Worthies upon whom it layeth a double charge particularly for themselves and generally for the whole Kingdome If impenitencie and continuance in sin cause the continuance of anger and doth pull downe more and heavier strokes upon our Nation then it must be their endeavour to remove this cause of anger that the anger may be diverted and this heavy judgement removed from the Kingdome Isai 58.12 this is the way for them to become repairers of the breach and restorers of paths to dwell in for if men will return anger will cease and the quarrell would soone be at an end but if the cause of wrath still continue we cannot expect that the destroying hand should be drawne in but that it should be stretched out still Upon you therefore honourable and beloved this Use falleth with a double weight the Doctrine requireth for the removing of the strokes with which the land is smitten and preventing of heavier ready to fall upon it that you see that none of your owne sinnes under smiting that your not turning from them doe not cause the anger of God to continue and that being Physitians of the State such as are in places of power you endeavour by all possible meanes to cause the people to turne to him that smiteth them that removing the cause wheresoever you finde it this miserable effect may cease turning your selves from whatsoever may be found to be a part of the cause and endeavouring as much as in you lyeth to cause the whole Kingdome to turne from their sinnes also that anger may be appeased and smiting stayed and cease It is not to be doubted it hath been your desire and care and is your endeavour to make others to returne you have used meanes to that end and have therefore sent Ministers into many places where they were wanting to call upon men to returne and to remove such as have been idle unfaithfull and scandalous And yet his anger is not turned away c. the people for all this doe not turn to him that smiteth them I should humbly present unto your wise considerations whether something further be not to be done to cause the people to returne Salomon Prov. 29.19 telleth you that a servant will not be corrected with words Men of a servile disposition will not be amended by so easie meanes as bare instructions be they never so wholsome and good They will not answer the expectation of such as shall bestow their paines upon them And the Holy Ghost Iude ver 22 23. sheweth that men must be variously dealt with according to their various disposition â—nd of some saith he have compassion making a difference And others save with feare pulling them out of the fire Compassion is to be used towards some and severity towards others that if it be possible they may be pulled out of the fire men must be dealt with for the saving of their soules as Chirurgions are wont to deale with their Patients for the saving their lives if lenitives and more gentle meanes will not serve corrosives cauterizings and the like must be used God himselfe doth take the rod into his hand when the Word is contemned and if lighter strokes will not serve he hath heavier blowes for those that be impenitent That the people may be brought to returne instructions and corrections must be used Magistrate and Minister the Word and Sword in mâ—â— be joyned there are many grievous sinnes among us which have provoked the wrath of God against the Land and from which the people should turne that his anger may be turned a way and his destroying hand taken off from the Nation many that have been complained off â—y others that I have no time nor intention to name I shall onely represent some few which are more common and obvious and withall more impudent and scandalous humbly intreating that some course which seemeth best to your wisedomes may be used to suppresse them and to cause the people if it be possible to turn from them as First the great neglect of the duty of these daies of Humiliation which many especially in the Countrey do not only slight and dis-regard but abuse profane spending the day or a great part of it in Alehouses â—nd Tavernes or about their worldly imployment as if it were indifferent to come or not to come to the publike Assemblies â—o seek or to provoke the Lord of Hosts Secondly the horrible profanation of the glorious and dreadfull Name of God by execrations blasphemies and bloudy oaths a sinne that doth excâ—edingly abound and under which the land doth grievously mourne Thirdly The sottish and swinish sinne of drunkennesse by which men and women make themselves like beasts rather then Christians and yet in these times of smiting it doth so abound as hardly can men walk the streets but to their griefe they shall see of both sexes reele and vomit in a brutish manner without controule Fourthly the hatefull sinne of pride Isai 3.16 17 18 c. especially of women against whom our Prophet hath spent a good part of a Chapter and elegantly set forth the levitie and vanitie of the women of his time and withall how this sinne did provoke God and pull downe such a judgement as this land is under for he doth threaten warre and declare that these men should fall by the sword and their mighty men in the warre ver 25. yet some among us as if they durst out-dare Heaven it selfe doe come into the presence of an angry God in the dayes of Humiliation with naked brests and such vaine attire as doe openly discover that lightnesse and wantonnesse which is shamefull and unsufferable Fifthly there are many other sinnes such as Sabbath-breaking oppression c. of which I thought to have spoke something if the time would have given leave but I shall onely name one thing more which might much further this worke and that is that some course may be taken for the purging of the Magistracy that as scandalous Ministers so ill Justices and scandalous Magistrates may be removed and those that be zealous and pious put in their places for there will be little hope if sinne be set up to correct vice and they that turne from God themselves shall stand in the places of those that should cause others to turne that the worke of Reformation will ever goe forward the former or other sinnes be suppressed and the land purged of them A faithfull Magistracy and a paâ—nefull Ministery may doe much more together then either of them can do apart I beseech you that some course may be taken such as to your wisdomes may seeme best to put life into Lawes and Ordinances that they may not be suffered to sleep and wicked men to sinne but that they may be constrained to breake off these sinnes which doe so highly provoke God and so much hinder our Peace It is noted of King Josiah that having made a Covenant to walk before the Lord 2 Chro. 34.31 â— and to keep his Commandements c. he caused all that were present or were found in Jerusalem and Benjamine to stand to it i. e. as some read and expound it he constrained them by Royall Power and Authoritie c. this is the way to remove the cause of our misery and to save your selves and the Nation at least to discharge your owne duty to performe a most acceptable service to your God and therefore in the words of David unto Salomon when he had shewed his care and preparation for the building the house of the Lord and the worke that was before him let me make bold to exhort you to this duty and sue to God for successe Arise therefore â— Châ—o 22.16 and be doing and the Lord be with you FINIS