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
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
Lord of Hosts as is observed by one upon the words is sometimes to pray Psal 34.4 I sought the Lord. And sometimes to obey it is put for the observation of the Commandements 2 Chron. 14.4 Asa commanded Judah to seek the Lord God of their fathers and to doe the Law and the Commandements But it will not be amisse to open this Phrase a little further which doth very often occurre in Scripture The word is borrowed from common use as the former and seeking properly is a solicitous and sedulous action of ones desiring and endeavouring to find some person or thing which they apprehend to be lost or at least is out of their hand and possession thus Luk. 2.15 and 4.8 and Luk. 2.44 this being the proper use of the word doth hold some proportion with this duty of seeking applied unto higher objects and divine things generally it may imply and comprehend repentance and all other acts and exercises whereby the Lord of Hosts is sought and may be found and more specially it is called a seeking of his face 1 Chron. 16.11 For God is every where in his Essence and Power as an Antient hath noted Deus manet intra omnia extra omnia c. God abideth within all things without all things Greg. and he is above and below all things he is above all things in his power and dominion and below all things by his sustentation without all things by his greatnesse and within all things by his piercing and subtile nature But the face and favour of God is not so extensive as his presence To seek the Lord is to use all meanes by which his favour may be obtained and his grace exercised and manifested to us and this seeking God is to rest on him to beleeve in him to obey his will to worship and serve him no otherwise then himselfe hath appointed and being angry to endeavour reconciliation and to implore his helpe and grace others say men seeke the Lord by faith repentance an intire and serious endeavour and desire of the heart after reconciliation and grace with prayers and an endeaâ—our after righteousnesse and beneficence by putting off the old man and putting on the new Now that which is charged upon Israel is that they did not seeke the Lord of Hosts It was their duty so to seek the Lord as hath been set forth but as I conceive the Prophet doth not speake of such a seeking in this place but of a lesser degree of seeking then turning unto him for it is a further amplification and aggravation of their sinne as was before noted in the resolution of the words they were so farre from turning to God by true repentance and conversion as they did not so much as acknowledge and crave pardon for their sinne they did not perceive and take notice of the wrath of God against them for their sinne and therefore did not cry to him for mercy as the Lord of Hosts by whom they were smitten and in whose power it was to wound and heale to save and destroy them which is a great aggravation of their sinne that they did not at all seek to him who was the Lord of Hosts able to helpe or hurt whom he would â—or had he been unable to hurt or helpe or were he so farre off as they might seeme to be out of his reach or that he had not at all to doe with them it had not beene so necessary that they should have sought him but he being the Lord of Hosts and he that smote them and was able utterly to ruine and destroy them for them not to turne nor so much as seeke unto him was an offence of a very high nature It seemes to be such a kind of aggravation of their sinne as that Ier. 5.21 22. Now for the proofe of this Doctrine I shall have lesse need to sâ—end time because the Doctrine is so neere unto the words at least the sense and scope of the Text for they are charged with this as an heinous crime and as the cause of anger and smiting continued that they did not turne c. you may please to observe that Ier. 2.30 In vaine have I smitten your children they received no correction c. And Chap. 5.3 4. O Lord are not thine eyes upon the truth thou hast stricken them but they have not grieved thou hast consumed them but they have refused to receive correction they have made their faces harder then a rocke they have refused to returne Therefore I said Surely these are poore they are foolish for they know not the way of the Lord nor the judgement of their God In which places especially the latter they are charged with obstinacy in contemning chastisements and corrections which contempt of theirs did greatly provoke the Lord to wrath against them Isai 1.5 there the Prophet doth charge them with obstinacie and impenitencie as an high and heinous offence that neither mercy nor correction would make them better and many the like places might be brought to this purpose I shall only adde that Amos 4.8 and thence to the end of that Chapter in which they are reproved or rather reproached and upbraided with this that notwithstanding they had been visited with all sorts of judgements and yet they did not for all that return unto him that smote them See ver 8 9 10 11 12. Reason Now if any aske why this should be an offence so heinous and such a provocation of wrath not to returne being under the rod the reason is manifest and partly intimated in the termes of the Doctrine and in what was brought for proofe such doe remaine impenitent and obstinate they sinne not of infirmity and weaknesse but of stubbornnesse and wilfulnesse and now they refuse to receive correction they have made their faces harder then a rock Jer. 5.3 they have refused to returne Ier. 5.3 such men are unfruitfull under meanes unthankfull for mercy frustrate Gods endeavour to doe them good shew themselves incorrigible and irrecoverable when mercies nor judgements will doe them no good In the 6. Chapter and ver 29 30. the desperate condition of such an obstinate people is excellently set forth by comparing such sinners unto Oare God unto a refiner and his Word a rod unto a furnace these meanes used to take away the drosse of their sinne and not prevailing he with indignation doth now cast them away as drosse that is good for nothing Vse Thus having cleared the Doctrine I shall come to the Uses which might be divers but that I must hasten unto the last point which I chiefly intend This Doctrine will in the first place by considering the implyed cause and ground of the quarrell between God and a people the cause of smiting which is falling or turning from him by sin informe us of the most malignant and pernitious nature of sinne it is a serpent which usually sheweth an aimiable face but hideth its venomons taile that men may more
boldly venture upon it but what shewes soever it maketh to the contrary we shall finde it a fawning enemy a sweet poyson and a deadly serpent it may be sweet in the mouth but it will be bitter in the belly as Iob 20.12 Though wickednesse bee â—reet in the mouth of the sinner 〈…〉 though he hide it under his tongue though he spare it and forsake it not but keep it still within his mouthe â—â—t his meat in his bowels is turned it is the gall of Aspes within him And as the Prophet Ier. 2.19 It is an evill thing and a bitter to forsake the Lord. This Dalilah this Absalom so much affected beloved and delighted doth provoke God to anger and draw down punishment upon us sinne sets Heaven against us keepeth good things from us if famine warre pestilence or any other judgement seize on the land we may thanke sinne for it which is the only procuring cause of it God smote Israel for their sinfull forsaking him and he smote them that they might returne if this were well considered we should not so easily entertaine and imbrace this hatefull enemie presenting it selfe unto us in friendly and delightfull shapes but we look on sinne as a tender mother on the fruit of her wombe smiling upon her and representing nothing but what is delightfull unto it whereas looking upon that tender infant through the Prospective of Gods Word she might see are bell a traitor a serpent full of deadly poyson and which may prove a Iudas another Absalom if not renewed or restrained by Grace thus sinne lookt upon through the Word although in the shape of pleasure profit c. yet it is that which doth cause the Lord to be angry and in anger to smite us with bloody strokes of the destroying sword Vse 2 In the next place this Doctrine may further informe us of Gods mercy in his heavy and grievous Iudgements God smiteth that they might returne unto him his aime and indeavour is to doe Israel or another people good by smiting them he would not come to blowes at all if words would serve the turne or any warning be taken but if words will not if no warning may serve then the rod must open the eare and if it may make us returne it is howsoever from the wisedome and goodnesse of God that a sinfull people are smitten for hereby he applyeth an healing hand unto such as would perish without such meanes used for their good This is that must recover them if they be not incurable for it is the phisick which his owne wisdome hath found out and prescribed to us in recovering such as we have under our hands Pro. 22.15 Foolishnesse is bound in the heart of a child but the rod of correction shall drive it farre from him And therefore Pro. 23.13 Correction must not be withheld from the child for if he be beaten with the rod he shall not dye and in the next verse Thou shalt beate him with the rod and shalt deliver his soule from hell So that to use the rod is to shew love and care for the childs good But to spare the rod is to hate the sonne And he that loveth him chasteneth him betimes Pro. 13.24 God doth exercise his Fatherly goodnesse even in smiting that he may cause men to turne to him smiting them That of Hab. 1.12 Is worthy Observation Art thou not from everlasting O Lord my God mine holy one we shall not die thou hast ordained them for judgement and O mighty God thou hast established them for correction Where he sheweth how that although God suffered the enemies of his people to spoyle them yet he was their God and kept his Covenant with them by noting the manner and end of such a smiting he sheweth that the Lord doth order and dispose them by his providence and that he had a gracious end in such strokes not to kill but to correct them and finally there was a measure in the manner of his smiting his people by their enemies as the word Judgement doth imply they had bounds set which they could not passe Vse 3 A third Vse of this Doctrine may be to informe us concerning the use and improvement of this smiting hereby a nation and so a particular person may see whether they have made a right use of the strokes of warre or any other judgement If they have caused us to turne to him that smiteth us and that we have bin brought to learne obedience Heb. 5.8 as our Lord did by the things which he suffered and that as David saith of himselfs Psal 119.67 Before I was afflicted I went astray but now have I kept thy word thus if the Land can say and the inhabitants of it looking unto the cause of the controversy of God Hose 4.1 2. The cause of the controversy with Israel is the want of truth mercy and the knowledge of God And because by swearing and lying and killing and stealing and comitting adultery they breake out and bloud toucheth bloud There are many other sinnes which move God to be Angry with Israel some of which we noted in the Context these are for instance now if a man can say before these warres began I was a lyer but now have I cast off lying and speake the truth I was a cruell man but now am full of bowells of mercy and tender affection and humanity I was ignorant and Atheisticall without the feare of God in my heart but now have I gotten some knowledge and feare of God into my soule and so of the rest I did use profanely to Sweare made no conscience of Lying and other Sinnes but now I feare an oath speake truth and am tender of the life and just in the dealing with the state of my neighbour c. Surely this man may be said to have profited by this judgement which is become a correction unto him for his amendment and the like may be said of a nation But if it may be said of such a Nation or person because they were false unjust and ignorant before God smote the land and they are such still they were prophane Swearers before and are such still Lyers before and are Lyers still and so of the rest It is sure such a person or nation hath not made the right and true use of such stroakes which should have caused them to turne to him that smiteth them Vse 4 The last Vse we shall make of this Doctrine is examination reprehension Israel did not turne to him that smote them It is a heighnous crime laid to their charge and a very great offence The use therefore of this Doctrine by way of resolution would be examination of our selves namely that every one should consider and inquire what doe I what doe we and am not I to be charged justly with some such crime and provoking siâ— may it not be laid to my charge that I turne not to him that smiteth I feare it may too
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
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
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
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
the mercy of God well considered might be a very strong Motive to this duty For as it was said of Israel Psal 148.14 that they were a people neere unto him so may it be said of us that we have bin a people neere unto him and he hath shewed himselfe nigh to us in all that we call upon him for Deut. 4.7 Sixthly In the last place there is a Motive drawne from the necessity of our repentance and conversion unto God This Motive lyeth in the Text and Context the anger of God is continued his hand is still stretched forth yea the Lord will strike yet heavier stroakes and as it followeth in the next verse unto the Text Therefore the Lord will cut off from Israel head and taile branch and rush in one day Seeing they will not returne he will suddenly destroy them the mighty and the meane the honourable and the base ruine and destruction shall sease upon them if the people turne not the anger of God shall not turne away no his wrath will be further increased his stroakes will be heavier then they have bin and that black and bloody cloud which hangeth over our heads will breake and fall upon us if we remaine impenitent In vaine shall we promise our selves peâ—ce and looke for mercy if we cast off the care of our duty although we seeke the Lord of Hostes Fast Pray and thinke nothing too much that we hazard and lay out and bestow if we turne not it will doe nothing for our security from utter ruine That which is noted of Caesar when one that was up in armes against him yet sent him a crowne at the very same time but Caesar sent back his Crowne with this message Let him returne first unto his obedience and then the Crowne might be accepted If we use other meanes any meanes to obtaine favour with God and keepe our selves still to our sinnes and so continue in rebellion and refuse to doe his commands had we Crownes to dedicate to his honour all were but vaine unlesse we returne first to our obedience Let us therefore consider the authority of God who requires we should return unto him the equity of this duty the good that may be expected in the way of mercy if these will not prevaile with us yet let the consideration of the anger of the Lord of Hostes the sword in his hand which is stretched forth to strike with stroakes of death and ruine Let this make us to resolve even all of us to return and seek the Lord of Hostes God judgeth the righteous and is angry with the wicked every day If he turne not he will whet his sword he hath bent his bow and made it ready he hath also prepared for himself the Instruments of death c. as the Psalmist hath it Psal 7.12 13. So that as Austin observeth quia illi nolunt converti in melius Deum convertunt in pejus in as much as they will not turne better they turne God upon that which is worse for Levit. 26.18 If you will not yet for all this hearken then will I punish you seven times more for your sinnes To conclude consider that patheticall passage of the Prophet Ezek. 33.11 As I live saith the Lord I have no pleasure in the death of the wicked but that the wicked turne from his way and live Turne ye turne ye for why will ye dye O house of Israel Now before I leave this branch of the Use it will be necessary to adde a few things for direction unto this duty to helpe them that are willing to put it in practise but ignorant I shall therefore briefly note unto you how we must turne to him that smiteth in these foure ensuing particulars Corporli Conversio si sola fuerit nulla erit First sincerely not formally and alone in the outward man which let it make never so great a shew yet it commeth to nothing therefore Ioel 2.12 13. it must be even unto God with all the heart c. Secondly entirely we must turne from sin not some but all not from sin alone but unto God and truth must aspire unto Perfection Thirdly we must turne speedily God calling for a duty he lookes that we should set about it presently and now that the destroying sword is in his hand every man may perceive that delayes are dangerous Archimedes drew lines so long in the dust till his City was taken and the souldiers brake in upon him and slew him Many that have thoughts of repentance and returning to God loose their pretious soules by their sinfull delayes Fourthly I may adde to the former in the last place turning sincerely entirely and speedily we may returne hopefully not doubting of mercy which is promised in Christ to all that truly turne to God at what time soever it is Lam. 3.40 Psal 119.59 A regione nostra superbiendo inobediendo visibilia sequl do cibum vetitum gull ando discessimus 01 sed ad eum necesse est flendo visibilia contemnendo atque appetitum carnis refraenando redeamus see that Deut. 4.29 30. And to helpe your selves in such a purpose of turning let a right course be taken for this end every man must search and try his wayes and so turne when a man hath seen how he hath turned from God to sinne he must the contrary way returne from sinne to God thus David thought on his wayes and turned his feet unto Gods testimonies as we goe from God by pride disobedience following after things which are seene and tasting the forbidden fruit c. so we must turne to him weeping obeying contemning things visible and bridling the desire of the flesh c. which is to returne the contrary way to that in which we have gone in the course of sin because we departed with joy we must return with lamentation 1. And for further helpe attendance must be given upon the Word 〈…〉 7. which as the Prophet David saith doth convert the soul 2. A faithfull and powerfull Ministery in which the voice of the Lord may be heard doth work such as have fallen from God to a willingnesse again to return as Ier. 3.22 Returne ye backesliding children and I will heale your backeslidings saith the voice of God in his Word and then they answer Behold we come unto thee for â—â—ou art the Lord our God 3. In the third place another help is adjoyning our selves unto such as doe returne and forsaking the company of those that goe still on in their trespasses Psal 119.63 79. with ver 115. David is for their company that feare God and that he may keep the Commandements of his God he doth abandon the society of evill doers 〈◊〉 inter â—â—n proâ—â—lâ—te aâ—tâ—e muta◠〈◊〉 loâ—â—â—l coâ—gruum 〈…〉 tudâ— etiaâ— corporaliter eveâ—lt ubi qui quiâ— lâ—ece â—â—i dâ—â—eâ—viâ—i◠〈◊〉 Hâ—â—â—â—â—l 〈…〉 bâ—nâ— 4. Finally if need be the change of place which sometimes is of necessity that a man may