man that is wrath who had bin smiting heavy stroakes and yet by his countenance and hand stretched foorth still to strike doth shew himselfe notwithstanding the blowes already given to be no lesse angry then before Neither are they safe as they verily imagine but still more and heavier stroakes hang over their heads which they shall by no meanes escape Now whereas this might seeme strange that the Lord should be so exceedingly moved against his people that the cause might be knowne and God justified in his judgement the words of the Text are added so as if any make question or desire satisfaction concerning this continuance of his smiting and anger against Israel he may hereby understand there is cause enough For the people turneth not unto him that smiteth them although they have bin grievously smitten to the end they might returne and seeke the Lord of Hostes yet they are so obstinate and so impenitent and pertinacious as they will not for all that returne but doe more provoke the wrath of God against them The word translated for being Vau in Hebrew doth properly signifie And but is variously used and as some Gramarians have observed in well neere 40 severall significations and sometimes is causall and doth signify for or because And in this place the most interpretors take it as causall and not copulative and being so taken you see the words shew the cause why the Lord would not take off his heavy hand nor turne away his wrath from Israel Namely because the people were soe stubborne and shamelesse as they would by no meanes be brought to repentance and conversion and therefore it was most just and equall that the Lord should not give them over and as it were give place and way unto them in their wickednes but as they went on in sinning so he should goe on in smiting them still untill at length they were utterly destroyed So that these words are not so much a prediction as a commination yea an accusation letting them know that it was most just that the Lord should goe on in punishment because they did still goe on in sinne and therefore howsoever there might be some intermission yet no dismission out of his hand which is stretched out still The words are considerable by themselves and in their relation unto what went before In themselves they conteine an heavy inditement against Israel in which this heighnous crime is charged upon them that they were growne so obstinate as they could neither be drawne by mercies nor driven by judgements to turne and seeke the Lord of Hostes from whome they had turned away by their sinnes such was their impenitency and obstinacy their mindes and hearts in their Apostacy so alienated from God as though they had bin smitten with heavy and very grievous stroakes and their misery such as they could neither avoide nor indure yet they would not take notice of Gods hand so as to turne from their sinne no nor so much as seeke the Lord of Hostes and crave pardon and seeke helpe at his hand For this last branch seemeth to bee a further aggravation of their obstinacy intimating that they were so farre from repentance and conversion as that they did not so much as seeke unto the Lord of Hostes that smote them Now in their relative consideration they set forth how just it is with God to goe on still to be angry and still to stretch forth his punishing hand not ceasing to smite till ruine and utter desolation come upon them In the words there are these particulars especially considerable First who smote Israel noted in the relative him and expressed in the last branch of the Text the Lord of Hostes Secondly why and to what end he smote them both implyed in the word turne they were smitten because they had turned from him and that they might be brought to turne againe unto him Thirdly what use they made of this smiting what fruite it had among them and that was as little as might be for they turned not to him c. this smiting to them was fruitlesse and vaine Fourthly how ill it was taken and what hurt this obstinacy and impenitency of theirs did procure unto them and that is not onely the reproofe of the Prophet but the continuance of the anger of God and the stretching forth of his hand still to strike them with more and much heavier stroakes For all this c. So that these wordes if they should be largely handled might furnish our observations with at least these six severall Doctrines as implyed or expressed in the words First That the eternall God is the Lord of Hostes Secondly That Israel smitten by their enemies in warre it is the Lord that smiteth them Thirdly The cause of the destroying sword among them was their departing from the Lord by their sinne Fourthly The end of smiting was that they might returne and seeke the Lord of Hostes Fifthly Israel was obstinate and impenitent so as they did refuse to turne and seeke the Lord. Sixthly This obstinacy and impetinency did greatly provoke the Lord to anger and was the cause of the continuance of his anger and stretching forth his hand to smite them still But because it will be impossible to speake of more then the one halfe of these Doctrines within the compasse of the time I shall reduce theÌ„ unto these three Conclusions and only touch upoÌ„ some of the other as occasion shall serve in some of the Uses and because that which is here spoken of Israel doth also belong unto any other people whose case may be paraleld with theirs I shall propound and handle these Doctrines rather in thesi then hypothesi thus First That Israel or any people in covenant smitten with the sword of an enemy It is the Lord that smiteth them Secondly It is an heinous and greivous provoking sinne for a people when they are thus smitten not to turne and seeke the Lord of Hostes Thirdly That Israel or any people continuing thus obstinate and impenitent is the cause of the continuance of God his anger and the increase of their punishment These are the Doctrines which as I conceive will be most suitable and usefull and therefore of them as time shall give leave and God shall assist And first I beginne with the first Doct. 1 When Israel or any people are smitten by their enemies in warre it is the Lord that smiteth them When a people is smitten with the sword of a forraigne or domestick enemy it is the Lord that smiteth them The Doctrine will be of use especially for way unto the rest Someâ—hing must therefore be spoken of it although we shall be more briefe in this and more large in the rest Now this first Doctrine for the sence of it I suppose it is so cleare to every one of ordinary capacity as I shall not need to spend time in explication And for the ground it will be no lesse evident unto any that shall
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
constrained when I did perceive I had exceeded much the bounds allotted to passe over many things and dis-rank others which caused the more labour to place them right and to supply some of those I did then omit and transcribe the whole about which I have spent all the houres that I could ever since spare out of those publike Attendances unto which I am tyed I have not made any materiall addition or alteration although here and there something was of necessity to be supplyed It is now such as it is humbly presented unto your patronage and acceptance whose it was preached and is now published If any of you shall happily cast an eye upon it now printed as you were pleased to lend an attentive eare unto it when it was preached and in stead of blaming me for mistaking my time to shew your good acceptance of my weake endeavours I hope it may be of some use at least to remind you of that which must steere your course in all your endeavours for the Kingdomes safety and Churches good which is to remove the maine obstruction by causing if it be possible that the people may turne to him that smiteth which if it may but in some good measure be effected we shall not need to feare or doubt the audience of our Prayers and crowning your other endeavours with such successe as shall move not only them that now live and pray but the generations to come to blesse and praise your God and theirs both with and for you which is continually begged of God at the throne of his Grace who is exceeding abundantly able to doe above all we aske or thinke by The unworthiest of his servants and yours N. PROFFET Errata PAge 2. line 3. read their aide p 9. l. 21. also redundant p. 11. l. 21. r. may seeme p. 11. l. 22. r Conclusions p. 12. l. 8 r. terrible approch p. 17. l. 26. r. one p. 20 l. 26. it redundant p. 22. l. 31. resolution f. reflection p. 32. l. 23. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 33. in the marg r. animi ejâ—â— varietate and l. 12. observe f. obtaine in the marg r. timet p. 38. l. 5. r. fill up p. 46. l. 24. r. some meanes p. 47. l. 10. r. their men p. 44. in the marg r. quisquiâ— A Sermon preached before the Honourable House of Commons at the publike Fast Septemb. 25. 1644. JSAIAH 9.13 For all this his anger is not turned away but his hand is stretched out still For the people turneth not unto him that smiteth them neither doe they seeke the Lord of Hostes THat the scope of this verse may be better perceived it will be necessary to take a short view of the Chapter in which this noble and eloquent Prophet Hieron ad Paul Eustach to 3d p. 26. as St Hirome stiles him of whom he further saith in the same place non tam Propheta quam Evangelista dicendus sit he is rather to be called an Evangelist then a Prophet Doth notwithstanding here as in other places mingle wine with oyle Law with Gospell Comminations with Consolations For as David Psal 101. doth sing so he doth preach and prophesie mercy and judgement Yet he beginneth w th comfort goes on with terror froÌ„ verse 1 unto the 8 he is full of comfort a son of consolation but in the rest Boanerges a son of thunder In that former part of the Chapter he sets himselfe to comfort according unto some the good party of the Israelites both against former and future menaces of wrath judgement and ruine of which they had heard very heavy burthens before and were now to heare more and heavier hereafter such as should not only crush and bruise but breake and ruine the state and Kingdome The Godly hearing this might quake faint and sinke if not despaire if some cordiall were not first given for their comfort and support Or as some others thinke the Prophet doth endeavour hereby by to comfort Iudah at this time in a very sad condition greatly weakened by warre for Israel that is the ten tribes had warred against them and now obtained in unto them aide the King of Assiria who was a potent and mighty Prince by whose helpe they made no doubt but they should extirpate the royall stock and wholy subdue Judah and bring them into perpetuall subjection Now against them the Prophet sets himselfe to comfort Judah The comfort wherewith he doth endeavour to support them is drawne out of the well of consolation he giveth them of the water of Shiloah 〈◊〉 8.6 the promises of the Gospel and free grace through Christ As you may further perceive by comparing what you here reade with Math. 4.14 Then in the 8 h verse the Prophet beginneth as divers interpreters have observed a new sermon sure it is he doth change his voice for as there he was promising grace so here he is menacing wrath In this part we may observe how having to doe with a secure proud pertinacious and incredulous people that made but little account and set very light by the menaces of their Prophets he doth first set downe the certainty and authority of these comminations assuring them that they should undoubtedly come to passe and they should surely feele them ver 8. And howsoever they out of pride and confidence did seeme altogether to slight them using a proverbiall kind of speech which did imply as much ver 10. for by it they intimate that what they lost in overthrowes and ruines should be recovered raised and repaired in greater splendor and glory then before Yet they even all the people should know that God who is true of his Word had foretold as much and should assuredly make it good 2 As he setteth downe the authority and certainty so he sets downe the time manner and meanes shewing how punishment and ruine should be brought upon them viz. the Lord would set up the adver faries of Rezin against him and joyne his enemies together and then the Syrians before and Philistines behinde and they should devoure Israel with open mouth ver 11 12. i. e. Their enemies being inraged should rise up against them on every side and make a prey of them like wild beasts rather then reasonable men Now whereas secure and obstinate men are wont to thinke it will be but a storme at the most after which they should have a calme for being over and God pacified they should be safe and free from further feare and punishment for they having suffered some stroakes usually grow more hard and obstinate then before and promise themselves greater freedome and take greater liberty in sinne The Prophet therefore lets them know that the Lord hath not shot all his shafts neither is he pacified but his anger doth continue and his hand is stretched forth still In which words he doth represent God unto them in the habite and posture of an angry man a mighty
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
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
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
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
Die Mercurii 25. Septembr 1644. ORdered by the Commons assembled in Parliament That Colonell Ven Colonell Long and Sir Robert Harley doe from this House give Thankes to Master Proffet for the great paines he tooke in the Sermon he preached this day at the intreaty of the said Commons at S. Margarets Westminster it being the day of Publike Humiliation and to desire him to print his Sermon And it is orde ed That none shall presume to print his Sermon without licence under his hand writing H. Elsynge Cler. Parl. D. Com. I doe appoint Christopher Meredith to print my Sermon NICOLAS PROFFET ENGLANDS IMPENITENCIE UNDER SMITING Causing anger to continue and the destroying hand of God to be stretched forth still Set out in a SERMON preached before the Honourable House of COMMONS at a Publike Fast Sept. 25. 1644. By Nicolas Proffet late Rector of Peters in Marlebrough now Minister of Edminton and one of the Assembly of DIVINES Published by Order from that House Jer. 9.12 Who is the wise man that may understand this and who is he to whom the mouth of the Lord hath spoken That he may declare it for what the land perisheth c. LONDON Printed by George Miller for Christopher Meredith at the Signe of the Crane in Pauls Church-yard 1645. TO THE HONOVRABLE House of COMMONS Assembled in PARLIAMENT WHen I understood you had pleased to designe mine unworthy self to this weighty service of preaching at your publike Fast Although I could not but apprehend it a work far above my fitnesse yet might I not think of flying from it with Jonah or making objections against it with Moses for your power and his providence Brod. 3 1â— and 4 10 13. who is higher then the highest meeting together in this appointment made it both impossible and unlawfull to desert the service And indeed these calamitous times that are come upon us doe call upon all men to shew themselves willing if they have any hope they may be able to doe any thing for a perishing Kingdome to use their best endeavours with all alacrity unto that end That noble resolution of the souldier so much commended is most worthy imitation of whom it is reported That having lost both armes and legs in services and having nothing but the trunke of his body remaining to him yet would needs be in the breach If saith he I can doe no other thing yet perhaps I may keep off a blow or blunt the edge of some sword drawne to the foyling and wounding of some other although he had neither hands nor feet he wanted not an heart to do what he could and shewed himself willing when he was able to doe little how meane soever our abilities are the times will permit none to be silent that are called to speake nor idle who are called to work The lion saith Amos hath roared who will not feare Amos. 3. â— the Lord hath spoken who can but prophecie I did unfeignedly desire to speake a word in season and thought no subject more sutable then what might serve unto that end whereat you aime which is to divert anger and prevent utter ruine I therefore made choice of such a Scripture as did discover the cause of our continued miseries and so did direct unto the cure of this wounded and languishing Nation by removing that cause the great core is impenitencie under smiting The people turn not to him that smiteth them For upon the one hand there are the divisions of Reuben causing great and sad thoughts of heart and on the other the stupidity and profannesse of the multitude which causeth great droopings of spirit these things doe sadden the hearts of the Seers and servants of God and doe fill many with feare and doubt as well as sorrow and griefe seeing how little this last meanes doth prevaile with either party 〈◊〉 Hom. â—8 〈…〉 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is hard to say what sin hath been forsaken of the multitude since God began to smite the Kingdome as farre as I can discerne some sins are rather much increased then at all abated as namely that of drunkennesse a sin so much the more to be lamented abhorred and restrained as it is more unseemly in it self more unsutable with the present condition of the Kingdome and more unsufferable where reformation should begins for it is I doubt too true which Chrysost hath briefly noted of this sin that nothing is a neerer friend to the divell than it and that it is the fountaine and mother of all other vices that by which the Divell drew the Hebrewes of old into idolatry c. and that which doth make swine of men and men worse than swine the sow doth wallow in the mire and is nourished with dung but such spread a more abominable table for themselves thinking upon impure mixture and wicked loves yea they are as men possessed with the Divell and whereas they are the object of our pitie these of our hatred because they of their owne accord bring fury and madnesse upon themselves neither is there any more filthy thing then a drunken woman These and such like passages he hath there and elsewhere with many other of the antient and latter Divines which I mention because we live in such times as have farre more tollerable thoughts of this sinne which is so common among us and committed openly in the sight of the Sunne and not thought to be in the number of those vices which might occasion shame It were to be wished that in asmuch as no instructions nor admonitions will worke on such men the bluenesse of the wound might be applyed which is a purging medicine for such like evils Prov. 20.30 which while they raigne there will be little hope of any thing tending to a through Reformation found in such men Now the way to turne away anger and to stay the destroying hand is to cause the people to turne to him that smiteth them this most noble and renowned Senatours is that which this wounded and much weakned Kingdome calleth for at the hands of her State-Physitians and being dangerously sicke of her wounds which seeme mortall if they be not speedily cured she cryeth unto you from all quarters of the land as the man in the Gospell unto Christ in behalfe of his son which had a dumb spirit Mark 9.17 and 21. that did oftimes cast him into the fire and water to destroy him If you can doe any thing have compassion on us and helpe us This is a worke worthy your wisest endeavours if it may be to become healers of a distressed Kingdome unto which if this meane piece might contribute the least mite the unworthy Author should have his end in choosing this Text preaching and publishing this Sermon which is now although somewhat late presented to your view sooner it should have been but being much mistaken in the time of preaching it by reason of the silence of the clock I was
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
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
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