of his wrath is stretched out but because people are impenitent and turne not this this is the true cause of all our misery and why we want many a mercy we make not use of wrath and smiting and this is that which no doubt hath made the Lord even to repent of the good he intended towards us as you have it Ier. 18.9 10. At what instant I shall speake concerning a nation and concerning a kingdome to build and to plant it If it doe evill in my sight that it obey not my voyce then will I repent of the good wherewith I said I would benefit them Let this then be the first Use and let it open our eyes to see the true cause of our sorrow and say with the Church Lam 5. The crowne is fallen from our head â—â—â—n 5.16 17. woe unto us that we have sinned For this our heart is faint for these things our eyes are dim Israel had sinned and continued in sinne and England hath sinned and doth continue in sinne under smiting no marvell though we pray against warre and punishment and our miseries still continue for although God heareth prayers and is able to helpe and loveth to be sought and sâ—ed unto yet he seemeth to hold the Prayers of his best Servants unseasonable till sinne be removed Josh 7.10 Get thee up wherefore lyest thou thus upon thy face Israel hath sinned c. Vse 2 Secondly this Doctrine will serve for ground of Conviction and to make good and drive home a former Use of the second Doctrine in which we noted that upon due examination it would be found that England was guilty of that heinous crime charged on Israel which was impenitency and obstinacy under santing they did not turne this was an heavy charge and no easie and ordinary chiding of Israel when it was said of them that they were so obstinate as words rods nor swords would worke upon them for what can be spoken or thought more grievous it is a great offence and sinne if men obey not so soone as they heare a duty propounded but more grievous if reproofes and chidings will not affect them but gravissimum adversus plagas ipsas durescere vel potiùs calcitrare most grievous to waxe harder when they are smitten or rather as it were to spurne against them and by that means further to incense the anger and increase the indignation of the Judge as Calvin observeth on the Text now the continuance of the anger of God and stretching forth his hand still did evince the obstinacy and impenitency of Israel there and doth in like manner prove any other people in Covenant with him if having been smitten the anger of God continue and his smiting hand be stretched forth still that they turne not but are impenitent for as God his smiting a people is a proofe of their sinning so his continuing to smite is a proofe of their continuance in or not turning from their sinne punishment followes sinne as the shadow followes the body and as the plaister the sore take away the body and the shadow doth cease when the sore is healed the plaister is no longer used so when the sin is left and the land turned to him that smiteth them the rod is laid aside the hand is drawne in and no longer stretched out to strike when God continueth the punishment and shewes himself angry still it proveth Israel England or any other people smitten for their sinne that they might returne and seek the Lord of Hosts not to have returned and sought him so that here againe England and Israel are so like as England is the worse for Israel a people very neere and deare to God so abused the bounty of God as he became angry with them and smote them with the sword of an enemy yea raised up civill warre among them Isai 7.9 21. just so is it with England only with this difference England hath had more abundance of Grace in the Gospell which hath brought forth more abundance of sinne in their abuse of it Secondly Israel being smitten did not turne and seek the Lord just so is it with England at this day being smitten it doth not returne Thirdly Israel is charged with obstinacy and impenitencie as an heinous crime and provoking sinne they refused to returne yea are so farre from it as they did not seeke the Lord of Hosts and of that this might be justly denyed of England but it is true as we noted before our people seeme to have hardened their faces as a rock and they refuse to returne Ier. 5.3 and although God set Watchmen over England saying Hearken to the sound of the trumpet yet they said We will not hearken Jer. 6.17 Fourthly and â—ually against Israel thus smitten the Lord did continue his anger c. and just thus is it with England the anger of the Lord is not turned but his hand stretched out still for of us as of them it may be said the people turne not c. Thus England is not so like Israel in name nothing neere as in state of sinne and misery But some may say 〈◊〉 for all this it is better with England then with Israel for we doe seeke the Lord of Hosts daily and humble our soules before him in our monethly fasts confesse our sinnes and seek mercy at his hands Answ I answer I should be glad to be mistaken but as Ieromiah sprakes of himselfe so may the Ministers of God say of the generality of our people with griefe we hearkened and beard but they spake not aright 〈◊〉 6. no man repented him of his wickednesse saying What have I done every one turned to his course as the horse rusheth into the battell and who but he that is wilfully blind doth not see the sinnes which usually shew themselves openly as pride drunkennesse not only in men but in women also and odious thing that makes them as the Son of Syrach notes that they cover not tâ—â—â— own shame Scripture good enough although Apocrypha fâ—â— such a purpose oaths and blasphemies as common and feareâ—â— as ever before our smiting the like may be said of other â—â—es Secondly but admit it were not so that our people did not declare their sinne as Sodome 〈◊〉 but hide it rather What shall we say unto the heavy hand of God upon us and of his anger which is towards us still If his smiting had its end he would make an end of smiting for nationall turning would turne away nationall wrath from the nation and although sinne be a high wall of separation yet repentance would breake it downe Ier. 18.9 if the nation did truly repent the Lord would repent of the evill if England did turne God would turne his judgements into mercie but while he goeth on in anger and punishment it proveth that we goe on in sinne when a wise and tender-hearted Chirurgion continueth his corrosives yea doth still launce cauterize and take off now an arme
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
hardly any in which there hath bin more turning then now for men are like weathercocks turning about with every winde of Doctrine some turne Papists some Arminians some turne Socinians some Anabaptists some Antinomians some loose Libertines some Epicures some Malignants and some as the dog to his vomit and sow to the wallowing in the mire Some who seemed to have left Egypt and forsaken Babilon as many did with Israel and to have led the way in a glorious profession yet have looked back and with Demas imbraced this present world Fourthly You may go farther and find men yet worse and farther off from turning for there is a generation of men that in practise and open profession in conversation and resolution that neither say nor doe returne not to God but resolve as they Ier. 44.15 16. they will not doe what the Lord calleth for but whatsoever thing goeth out of their owne mouth c. they in the very height of rebellion take up armes of hostile opposition against that unto which this smiting doth summon them and how fearefull the condition of such incorrigible rebels is you may heare from many Scriptures such as Prov. 29.1.1 Sam. 2.25 Fifthly and finally there is yet an higher degree of aversion from this duty in another ranke of men who are so farre from returning themselves as they labour by all meanes of evill counsâ—â—l corrupt example and encouragement to abbet others in their sinfull course and to with-hold such as they perceive to be bent or inclinable to returne men so vile as they make it their worke to draw as many as they may from this duty there are and not a few such masters parents neighbours kindred acquaintance and pretended friends among us I would there were none or but a very few such of our owne tribe Ministers guilty of an offence so heinous in any and most odious in them unto such I should commend the consideration of that of the Prophet Ieremiah I have seen also in the Prophets of Ierusalem an horrible thing Jâ—â— 23.14 they commit adultery and walke in lyes they streng then also the hands of evill doers that none doth returne from his wickednesse c. If you shall consider how many there are that will be found faulty and guilty in the premisses it will be more then manifest that whatsoever may be done by a small remnant the body of our people turne not unto him that smiteth them nor doe they seeke the Lord of Hosts And so much for the Use of Information and Conviction in which I have been the more large to make way unto the practicall Uses of this Doctrine Vse 3 The third Use of the Point is Humiliation unto which we shall adde another of Exhortation and so conclude This Doctrine considered with the former Uses may be just ground of Humiliation and mourning a duty sutable to the day and agreeable to the times in which we live The day is a day of mourning and fasting the times we are cast upon are sinfull sad and sorrowfull times such as may make us mourne with a great and very sore lamentation Psal 102. and with the Prophet to eat ashes like bread and mingle our drinke with weeping yea teares may be our meat day and night Psal 42.3 Joel 1.12 for Joy seemeth to be cleane withered from the sonnes of men if the Causes we have to mourne were well observed and considered they might make us blush and bleed causing if it were possible rivers of teares to trickle downe our eyes The Causes are many I shall present you with some few yet such as if we have either the grace of Christians or the nature of men will move us to mourning who can thinke upon the desolation of Germany without lamentation or if we could not see so farre cast an eye upon Ireland neerer hand and see it wallowing in its own bloud and bleeding it selfe to death unlesse helpe come from Heaven to prevent it What child can see his father smiting and breaking the bones of his brethren and not weep But if the desolations of Germany and miseries of Ireland will not affect us let us at the least behold our own calamity with teares England is smitten with such a stroke as may move all to mourne over her that beare any true love unto her she is under one of God his sore judgements mentioned Ezek. 14.21 yea the very sorest of those sore judgements the sword in the hand of men Ezek. 14.21 an heavier judgement then in the hand of a destroying angel and as warre is worse then pestilence so civill warre the worst warre of all other in which with every stroke the Kingdome doth hurt and endeavour to destroy it selfe which is a sad spectacle for strangers to behold if any of us at any time see a poore man in an Epilepsie or sit of the falling sicknesse lye beating himselfe against the ground biting his owne tongue and bestowing all his strength to raise himselfe up that he might with greater violence cast himselfe downe againe to the wounding and breaking of himselfe beating the breath out of his body as it may fall out Such a man may not onely bruise his flesh or breake his bones but destroy himselfe could we in this case doe lesse then lament this mans condition although a meer stranger or if we should see any man so bereaved of sence or desperately bent by delyrancy or any other cause as he should wound stabbe and by all meanes endeavour to destroy himselfe one hand wounding the other or both of them stabbing him in his own bowels and at last if not hindered in the head or very heart who unlesse without all bowels but must needs be affected much with the condition of such a man our Kingdome is at this time in the condition of a man in an Epilepsie and doth beate bruise and by all the strength it hath endeavour to undoe and destroy it selfe it is so delyrant by the just judgement of God as it doth studie its owne ruine one hand wounding the other and both stabbing it in the bowels and at the very heart unlesse the Lord shall graciously prevent it Now if there be cause of sorrow to see one man and a stranger in such a condition with what mourning should we looke on such a flourishing Kingdome in sâ—ch a condition who can thinke of so many men loosing their liâ—es and not knowing what becommeth of their immortall soules many of them as it is to be feared being unfit to dye but must needes mourne Yet this is not all the cause of Humiliation and mourning if we looke up higher from earth to Heaven from men to God we shall see further and greater cause of mourning and that is that Heaven lowreth upon us and the God of Heaven is angry with us his anger is not turned away but his hand is stretched out still yea by looking into the cause of this continued anger in a
being still inwardly impure and corrupt do not humble themselves under the correcting hand of God nor repenting of their sinne do increase and incense the wrath of God more against them so farre are they from being bettered by affliction as by their obstinacy they do yet more provoke the anger of God against them They cry not to God so as they might obtaine pardon grace and help but content themselves with some formalities and outward shewes Austin maketh mention of a sort of foolish women which did use to dresse themselves fine and went to the Capitol and sate there all day long and thought Iupiter was in love with them there are many among us that I feare come hardly so farre as unto the dresse and outward formality of this duty in the dayes of our humiliation and yet thinke God is well pleased with their service who yet keepe themselves close unto their sinnes Vse In the last place if the anger of the Lord be not turned away c. because the people turne not to him that smiteth them It will serve for Exhortation and Direction let this move us as ever we desire the wrath of an angry God should be appeased the bloody streakes of the destroying sword should be stayed and the deadly wounds of a bleeding Kingdome should be cured to turne to him that smiteth us and set our selves to seeke the Lord of Hostes This is the result of all and the principall use of Text and Doctrine impenitency under wrath and smiting causeth their continuance that they may sease let us cease to sinne and to goe on in sinne the Phisition that he may recover his patient of a dangerous distemper doth first find out and then indeavour to remove the cause which is the direct way according to the rule of his art unto the recovery of his patient Our state is in a sicke and dangerous and deadly distemper and this Doctrine sheweth the causes all that wish well unto it that desire to doe any thing for the recovery of it must shew themselves Phisitions of value by removing the causes and so procuring the health and happinesse of it You understand why the anger of God is not turned away why his hand is stretched out still Oh therefore that we might all remove the cause to the utmost of our ability that if it be possible the effect may cease This is the way that God himselfe doth prescribe in many places 〈◊〉 1.2 3 4. I will name but one and it is that in the Prophet Zechariah The Lord hath bin sore displeased with your fathers Therefore say unto them thus saith the Lord of Hostes turne ye unto me saith the Lord of Hostes And I will turne unto you saith the Lord of Hostes Be ye not as your fathers unto whome the former Prophets cryed saying thus saith the Lord of Hostes turne ye now from your evill wayes and from your evill doings but they did not heare nor hearken unto me saith the Lord. Now because this is a duty of great importance and that wherein the aimes of all that are well affected to church state must meete and that whereunto their indeavours should tend I shall propose a few considerations to presse this Use generally upon all and then more particularly recommend it unto some whom it doth more specially concerne I have not tune to inlarge my selfe and to urge both the branches of the Use the chiefe is turning to him that smiteth the other is included in it There are a multitude of motives which might be brought to presse the duty upon our people and to move our nation and us all to turne I name onely these First the authority and power of him unto whom you are exhorted to turne or of him by whom you are summoned and that is the Lord of Hostes you are called upon to repent and convert not by man but by God not such a God as you can either shun or resist for he is the Lord of Hostes stiled the Lord of Hostes in the Text and in that place of Zachariah which was mentioned before he is thrice in one verse called the Lord of Hostes which fearefull title might strike terrour into such as should be found guilty of disobedience in this duty and still refuse to returne Secondly There is a great deale of equity in this duty for by sinne we have turned from him which is the cause of his anger and all our misery Isa 31.6 it is therefore most equall that we returne unto him as our Prophet doth urge this duty in these words turne ye unto him from whom the children of Israel have deeply revolted and the equity of this duty and the iniquity of them that yeeld not unto it is set forth by th◠Lord hin selfe in Jeremiah Jer. 8.4 Moreover thou shalt say unto them thus saith the Lord shall they fall and not arise shall he turne away and not returne intimating how unreasonable and inequitable it is for men to fall by sinne and when they have so done to refuse to rise and returne by repentance againe unto him from whom they fell Thirdly Another motive is drawne from the terminus à quo ad quem from what and unto whom we are to turne which will further open and urge the former motive This conversion is in a word from darkenesse to light from sinne to grace Acts 16.19 from evill to good from sathan unto God It is from the way of sinne which is evill unto the way of righteousnesse which is good from that path which is foule to that which is cleane from a course which is full of feare and danger and losse unto that which is comfortable safe and exceeding advantagious to all that walke in it as you may see Pro. 4.11 18. and Cap. 3.17 22. and 11.3 Psal 117.1 So that as Bern. hath it Dico omnes Deumignorare qui nolunt ad eum converti I say all such are ignorant of God that will not turne unto him they do not know him to be that chiefe good by whom they may be made happy and therefore they doe turne aside unto vaine things that cannot profit Fourthly An other Motive may be the hope we have of turning away the stroakes from the Land and of anger from our selves and that God will be reconciled unto us and we turning to him by repentance he will turne to us in mercy pardon and grace that which you have set forth in many places and that before quoted Zech. 1.3 Turne ye unto me saith the Lord of Hostes and I will turne unto you saith the Lord of Hostes This is sure that the soule which doth truly turne shall find God reconciled to him Never did any make use of this counsell and perish and the Lord will repent him of the evill If men will hearken and turne every man from his evill way Ier. 26.3 Jonah 3. ult Fifthly For our farther incouragement the experience we have had of
observe unto what the Relative him doth referre Unto their enemies it cannot be referred who were mentioned in the former Verse but unto Iehovah the Lord of Hoasts as the words following doe declare But to cleare this point from some other Scriptures Ezek. 7.9 Ye shall know that I am the Lord that smiteth whatsoever the rod or sword may be the Lord will have it known that he smiteth And more particularly and plainly Deut. 28.25 The Lord shall cause thee to be smitten before thine enemies c. and Verse 49. The Lord shall bring a Nation against thee from farre from the end of the earth c. if they be smitten the Lord is he that doth cause it and he doth bring their enemies how farre soever they come Ezek. 11 8. Ye have feared the sword and I will bring a sword upon you saith the Lord God Amos 4.10 Your young men have I slaine with the sword c. Ezek 14.17 Or if I bring a sword upon that land and say Sword Goe through the land so that I cut off man and beast from it These Scriptures do cleare the point Yet for better satisfaction unto such as doe not see how God should be said to strike them that are smitten by men we shall briefly note how and in what sense respect the Lord is said to smite God is pleased to work sometimes with and sometimes without means mediately and immediately thus immediately and without means he formed our first Parents and upheld them being created and he led his Apostles into all truth And in things belonging to this life he sometimes worketh with and sometimes without yea above and contrary unto secondary causes and means Thus he fed his people in the Wildernesse divided the Sea drew water out of the Rock Sometimes he worketh by means mediately and useth second causes yet then he hath an especiall hand in these means Acts 17.28 For in him we live and move and have our being c. and Ephes 1.11 he worketh all things after the Counsell of his owne will God is not to be conceived in his working by meanes as men Kings and Princes-governe their Kingdomes by their officers so as themselves many times neither act with them nor doe know what is done by them But the Lord hath an eye and hand in the whole government All creatures and every second cause is ordered and disposed by him Who is therefore called the Lord of Hostes not only because all creatures in Heaven and earth are his souldiers and his great army but allso because of his speciall cammand order and government of them all and particularly of men in point of warre which is his sword and is so ordered by him as he may well be said to smite them that are smitten In these and the like respects First Because when a sword is drawne upon any people he doth call for it Ier. 25.29 For I will call for a sword upon the inhabitants of the earth Isay 13.4 He is said to be the Lord of Hostes who doth muster the hoste of the battell Secondly he doth send it whithersoever it doth at any time come Ezek 14.17 Thirdly he doth appoint who shall be smitten when by whom how farre it shall goe and how long it shall continue Hosea 11.6 Ier. 47.6 7. Fourthly he giveth strength and victory unto them that smite and prevaile Eccl. 9.11 The battell is not to the strong Psal 33.17 An horse is a vaine thing neither shall he deliver any by his great strength Psal 144.1 Blessed is the Lord my strength which teacheth my hands to warre and my fingers to fight Prov. 21.31 Victory is of the Lord. Fifthly The Lord doth cause warre to cease and command the sword to returne and put it selfe into its scabbard rest and be still Ier. 47 6. Psal 46.9 He maketh warre to cease unto the end of the earth c. Object But some may happily object Wee see by experience that men smite with the sword yea wicked them that are good who for their cruelty are not only menaced but punished by the Lord of Hostes for their barbarous cruelty towards his people How then can they be said to be smitten of God Answ I Answer well enough for first be they who they will they are of his great Army who is the great Generall and Lord of Hostes They are his souldiers and his sword Psal 17.13 Deliver my soule from the wicked which is thy sword And Zeph. 2.12 Ye Ethiopians ye allso shall be slaine by my sword Sometimes the Lord doth send wicked men to destroy or smite wicked men and sometimes to correct his owne children for their good Aug. conâ—â—◠〈…〉 that being tried they may be made manifest either to themselves for hope or to others for imitation Rom. 5.3 4. Knowing that tribulation worketh patience and patience experience and experience hope Secondly The Lord doth menace and punish their cruelty towards his people and that justly Because they doe not smite them in obedience unto God whose will they inquire not after but have aimes and ends of their owne yet God doth use them to doe his will and pleasure even then when they doe least of all obey him This you have noted Isa 10.5 Ashur is the rod of his indignation or anger and God doth send him against an hypoâ—â—iticall Nation c. but ver 7. He meaneth not so his end is not to punish an hypocriticall Nation neither doth his heart thinke so But it is in his heart to destroy and cut off Nations not a few His aime is not to serve the Lord but by his tyranny to inlarge his dâ—minions and to subject as much people as he could unto himselfe and so to serve his owne ambition and avarice and therefore the will of his God was not his rule unto which he had no regard but did abuse his power and as Hierom doth observe on the place went beyond the bounds of Gods anger and beyond his owne Commission The like may be noted in Iehu who was sent of God to destroy Iezabel â— Kings 9.7 â— and the false Prophets and the whole housâ— of Ahab And he did well in executing that which was right in the sight of God and is promised a reward for his service 2. King 10.30 Yet the Lord will avenge the blood of Iezreel upon the house of Iehu Hosea 1.4 And the reason is because Iehu had another aime then God for hee looked no further then his owne honour Annon â—oc â—aciâ—â—t ownes qui de corpore diâ—â—olâ— suat Occoâ—amp In Iâ—a â—â— 7 that he might raigne King But God aimed at the rooting out of Idolatry by taking away the Patrons of Idols and Authors of it Now Iehu departed not from the Golden Calves that were in Dan and Bethel 2 Kings 10.29 And the like by ends may be noted in others Vse 1. If when Israel or any people are smitten by the sword of an Enemy it is the Lord
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
God so full of pittie Ezâ—k 14. which is the grievous sinnes of the land it hath grievously sinned otherwise he that hath so abounded in goodnesse towards it had never sent so sore a punishment upon it God hath shewed his love towards England in former time more then towards any Nation puting it as it were in his bosome and yet he is now wrath with it and his hand stretched forth still to strike as if he meant to destroy it and all for the transgressions of it Doe ye thus require the Lord O foolish people â—â—ut 32.6 and unwise Is not he thy Father that hath bought thee Hath he not made thee and established thee Neither are these all the causes we have of Humillation and mourning there is this also That after our provocation of God and under his displeasure and these destroying strokes the people turne not to him that smiteth c. that which the Prophet here complaineth of although the Lord have thus smitten us and doth continue to declare himselfe greatly displeased with us yet we continue in sinne and provoke him to provide heavier strokes for us the day of battell and time of affliction is the fornace that sheweth what mettall we are whether gold or drosse and being drosse we may feare to be utterly forsaken Ier. 6. Finally there is yet another cause and in some respect greater then the former and this is a cause why we should mourne because the Kingdome doth not mourne we have cause of deepe Humiliation for that the Humiliations of the Kingdome are so slight and shallow in the very dayes destinated to humiliation and mourning when we fast it is rarely seene or heard that we either weepe or sigh if we mourne it is with dry eyes and it is to be feared with hard hearts and herein our times seeme more hard then any Israel and this people of the Jewes had many grievous sinnes as you have heard in which we are as bad as they but in this we seeme to be much worse if you looke throughout the Scripture and in all ages of that Church you shall perceive them to be of a softer temper when the Lord sent an angel to tell them that he would not drive out the inhabitants out of the land Iudges 2.4 the people hearing this lift up their voyce and wept when the Ministers of God told our people some yeares past of this Judgement we now suffer some of our people have been ready to laugh and very many of them heard it as a fable or that which needed not be feared or at all regarded They when they heard of Judgement comming on the land or being in danger could mourne as 2 Sam. 15.23 David and his men being in danger the story saith that all the country wept with a loud voyce and Iosiah hearing what was threatned namely that they should become a desolation c. his heart was tender he humbled himself before the Lord wept 2 Kin. 22.19 We when we see these judgements that make way for desolation on others and our selves yet we shed no teares When the plague broke in upon the Congregation Numb 25.6 it is said the people were weeping but now both pestilence and sword are on the land and rage in all quarters of it yet where be the teares of the Congregation Esau could weepe for the losse of the birth-right but in our times men mourne not for the losse of birth-right or blessing no not for the provocation of wrath and judgement yea such among us as can take on for some outward losse or hurt and weepe at the unkindnesse of a friend yet shedde no teares in all these miseries James 4.9 That exhortation of Saint Iames is very seasonable Be afflicted and mourne and weep let your laughter be turned to mourning and your joy to heavinesse in the fifth Chapt. of that Epistle he exhorts rich men to weepe and howle for the miseries that shall come upon them Chap. 5.1 miseries are come upon us and we are come to humble our selves and mourne before the Lord for them and our sinnes the causes of these calamities It is reported of the Jewes not on their dayes of mourning but of greatest rejoycing in their marriage feasts that they breake a glasse with wine in remembrance of Ierusalem and say when they throw it downe thus was Ierusalem broken and then what they spill in wine they fill with teares if they in the times of their feasting weep in remembrance of Ierusalem destroyed so long before what should we doe in the dayes of our solemne fasts for England now a breaking and ready to be ruined with smiting especially seeing we stand here before the Lord to mourn for our sins and the sins of the land which are the cause of these our stripes and truly if they when they heard that God would not drive out the inhabitants of the land but leave them as thornes in their sides did lift up their voice and wept Judg. 2.3.5 so as the place was thought worthy to be named Bochim weepers now that God is about to destroy and drive out the inhabitants of the land should not we so weepe as the place of our teares may be made a Bochim sure I am wee may weeps much cry long and loud before the cry of our prayers should out-cry our crying sinnes And as this duty belongeth to us all in generall so especially unto such as are over the rest whether of Iudah Joel 1.14 Chap. 2.16 17. the Rulers and teachers of the people who at such times as these are ought to be chiefe in this duty and are to mourne not only for their owne sinnes but as it were to beare the iniquity of the kingdome which no doubt would be very acceptable in them and in time give them occasion with David to say I thanke the ô Lord that thou hast heard the voice of my weeping And for the Ministers above all others they seeing how hardly the people are brought either to turne from or mourne for their sinnes after these warnings and smitings have reason to resolve with Jeremiah If ye will not heare it my soule shall weepe in secret places for your pride Jer. 13.17 c. Could they with the same Prophet weep day and night for the sin slain of his people and as the Prophet Ezekiel is commanded to sigh bitterly Jer. 9.1 and unto the breaking of his loynes it could not be altogether without cause considering the sinfull and sad and miserable condition of the kingdomes and yet alas the people are as farre from mourning as they are from returning to him that smote them It is true of many among us which Elihu observeth If they obey not they shall perish by the sword Job 36.12 1â— and they shall dye without knowledge Yet the Hypocrites in heart heape up wrath they cry not when he bindeth them Such as doe sometimes make faire shewes
his nurses bosome and cry the poore child tooke his father in that habite for a foe rather then a friend Thus Gods children may mistake and feare yea and fly unto the creature for shelter But now this Doctrine being remembred that it is God that smiteth and that the rod or sword is in the hand of our Heavenly Father When Turke or Traitor some Irish Rebell English Papist or Atheist is the sword yet the hand of God doth order and guide it and whatsoever their malice or bloudy cruelty may be yet it shall doe no more nor go any further then he shall carry it they cannot move but as they are guided and ordered by him this will quiet their spirits and stay their feares You know when some Generall or Commander of an Army is reported to be barbarous and cruell it strikes great feare into the hearts of such as apprehend his terrour approch as on the contrary if the Generall be reouted a mild and mercifull man it doth much mitigate the feare of such as are like to fall into his hands When therefore we shall consider that the great Commander of all Armies and Lord of Hosts is the friend yea the Father of Israel of his people and that all the counsels and smitings yea and very motions of wicked men are at his dispose it makes no matter who or what they are the stroakes shall be no more nor heavier then our Heavenly Father shall appoint Psal 76.10 Surely the wrath of man shall praise thee the remainder of wrath shalt thou rebraine The fiercenesse and cruelty that they exercise against his servants shall be so ordered as shall be for the glory of God and for the good of his people even then when they prevaile And the residue of it God will restraine from effecting and attempting further evill so that whatsoever strength and power they have joyned with their rage it shall be limited unto what may be for the glory of God and good of his people neither shall it breake forth further then is expedient unto these ends be it never so great And as they shall be no greater so neither shall they beare them longer than is meet and convenient Psal 125.3 For the red of the Wicked shall not rest upon the lot of the righteous lest the righteous put forth their hands unto iniquity He at his pleasure maketh warres to cease Psal 46.9 â—inally this smitting shall not so much wound destroy and kill as heale cure and save his people for Isai 27.7 8 9. God doth not smite his people as he smiteth those that smote him c. But in measure c. ver 8. And by this therefore shall be iniquity of Jacob be purged and this is all the fruit to take away his sinne c which well considered would prove a sweet cordiall of comfort in these smitting times and who would thinke much to be smitten by such an hand I have read that among the Persians he that is commanded to be beaten by the King doth give thanks unto him accounting it to be an happy thing quod Rex sui memor fuerit that the King is mindfull of him Sure I am they that are smitten of God their Father have cause to account it a favour for if the wounds of a friend be faithfull how much more the strokes of such a Father they are ever laid on his in faithfulnesse and so in mercy to make them fit to receive his Promises of Grace and to free them from sinne And to this end David doth desire that the righteous might smite him and he should take it for a kindnesse Psal 141.5 It is reported of Cyrus that he knew the names of all that were in his Army the Lord doth know the names and conditions of all in his and will see that none shall have more or heavier strokes laid on them then they shall be able to beare for the haires of their heads are numbred and not one of them doth fall on the ground but by his providence I conclude with Isai 54. the beginning of ver 4 and ver 5. Feare not for thy Maker is thine husband the Lord of Hosts is his Name c. Vse 3 Now in the last place this Doctrine may serve to elevate our eyes and raise up our thoughts above and beyond those visible hands with which we are smitten Carnall men are wont like the dog to eye and snap at the stone not looking at the hand and therefore they howle repine murmure and vex themselves gnaw their tongues and teare their flesh and breake their hearts under their burdens and yet for all this they make no use of their smiting And the people of God themselves as it must be acknowledged are too apt to looke too much and dwell too long upon second Causes they many times as young Samuel when God called he runneth to Eli so they run to men and meanes when they should answer to God calling them unto himselfe and this on both sides is not onely an hinderance unto them so as they do not improve the strokes unto their ends but many times a meanes to make them impatient and ill advised at the least Whereas if they did consider that it is the Lord that smiteth it would make them dumbe and not to dare to open their mouths because he doth it Psal 39.9 Therefore as a remedy of impatiencie and many other evils which may and many times doe follow upon the non-observance of his hand in smiting let us minde and remember this doctrine that when any people is smitten it is the Lord that smiteth them and then we shall alwayes joyne these together in our thoughts as they did in their cry Iudg. â— 20 The sword of the Lord and of Gideon and then we shall the better follow the counsell given Micah 6.9 The Lords voyce cryeth unto the citie and the man of wisdome shall see thy Name heare ye the â—â—d and who hath appointed it Thus we have done with the first point which sheweth who it is that smiteth Israel or any people that are smitten although by a forreigne enemy in warre Now we come unto the second which declareth what use Israel made of their smiting and how ill their behaviour under the rod was taken And here we have three distinct particulars which we shall for brevities sake joyne in the Doctrine and distinguish in the Use First the ground and cause of their smiting Secondly the end at which God aimeth in his smiting Israel that which moved the Lord to smite them and the use they should have made of his strokes which are both implyed in the word turne the contrary whereof is laid to their charge they did not turne he smote them for their turning from him and that they might turne unto him Thirdly the Lord by the Prophet doth charge this upon them as a great heinous offence for which this is here charged on them as an heinous crime as before you
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