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Londons Returne. Text, Hosea 6. vers. 1. Come and let us returne to the Lord, for he hath torne and he will heale us;
Londons Return. Text, Hosea 6. vers. 1. Come and let us return to the Lord, for he hath torn and he will heal us;
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he hath broken, and he will bind us up. Text, Hosea 6. vers. 2. After two dayes he will revive us;
he hath broken, and he will bind us up. Text, Hosea 6. vers. 2. After two days he will revive us;
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the third day he will raise us up, and we shall live in his sight.
the third day he will raise us up, and we shall live in his sighed.
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HEere are a sort of good people met in my text, and I hope within mine eye too;
Here Are a sort of good people met in my text, and I hope within mine eye too;
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and though we are not all of one blood, yet we are all of one businesse;
and though we Are not all of one blood, yet we Are all of one business;
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they and wee are now met, about a returne to the Lord. And the time fitly conspires with our purpose, for the yeere is now returned;
they and we Are now met, about a return to the Lord. And the time fitly conspires with our purpose, for the year is now returned;
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the Sun begins to returne, and lengthens the day; after him the Spring, and Fowles will follow:
the Sun begins to return, and lengthens the day; After him the Spring, and Fowls will follow:
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and most of you here are returned from your last yeeres exile, to your owne houses, O stay not behind in the best and chiefe of all returnes, your returne to the Lord.
and most of you Here Are returned from your last Years exile, to your own houses, Oh stay not behind in the best and chief of all returns, your return to the Lord.
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Here is none in this, needes feare Solomons Va soli, woe to him that is alone;
Here is none in this, needs Fear Solomons Vamp soli, woe to him that is alone;
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for if you will returne, you shall have a whole Nation to be are you company;
for if you will return, you shall have a Whole nation to be Are you company;
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the twelve Tribes are now ready to set forth:
the twelve Tribes Are now ready to Set forth:
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their way is our way, their case our case, even smiting and tearing, and their Physitian our Physitian:
their Way is our Way, their case our case, even smiting and tearing, and their physician our physician:
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oh then let their voyce be ours, and every one of us say to our neighbour,
o then let their voice be ours, and every one of us say to our neighbour,
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as they here did, Venite & revertamur ad Dominum, &c.
as they Here did, Venite & revertamur ad Dominum, etc.
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The words are a story of the egresse, and regresse, of prodigal children, a cleare christall glasse, wherein may bee seene the face,
The words Are a story of the egress, and regress, of prodigal children, a clear crystal glass, wherein may be seen the face,
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and perfect proportion of penitent mens conversion.
and perfect proportion of penitent men's conversion.
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Now as Travellers in a morning, will not stay at every man they meete, to enquire the way,
Now as Travellers in a morning, will not stay At every man they meet, to inquire the Way,
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but having tooke good direction in their Inne, passe on with speede.
but having took good direction in their Inn, pass on with speed.
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No more will I now stand to dispute with all expositors of these many wayes, which is the best,
No more will I now stand to dispute with all expositors of these many ways, which is the best,
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but leade you on like Ahimaaz by the way of the plaine, neither marching too furiously,
but lead you on like Ahimaaz by the Way of the plain, neither marching too furiously,
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like some Iehu's of Rome, who thinke to winne Heaven by their spurs, nor yet creeping a snailes pace with our lasie Solifidians, who would get to heaven too when they dye,
like Some Jehu's of Room, who think to win Heaven by their spurs, nor yet creeping a snails pace with our lazy Solifidians, who would get to heaven too when they die,
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and yet live with their armes a crosse:
and yet live with their arms a cross:
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but leade you fairely on, as Iacob did his wives children, and in your way desire you to take notice of these observations. First, Israels proposition. Secondly, their reasons.
but lead you fairly on, as Iacob did his wives children, and in your Way desire you to take notice of these observations. First, Israel's proposition. Secondly, their Reasons.
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The Proposition is revertamur ad Dominum, let us returne to the Lord. In few words they have spoke much. Their reasons.
The Proposition is revertamur ad Dominum, let us return to the Lord. In few words they have spoke much. Their Reasons.
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1. Drawne from Gods Justice, Hee hath torne, and he hath smitten us, ideo revertamur, therefore let us returne.
1. Drawn from God's justice, He hath torn, and he hath smitten us, ideo revertamur, Therefore let us return.
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2. Drawne from Gods mercy, and the profit which shall redound to us, Hee will heale, hee will binde us up:
2. Drawn from God's mercy, and the profit which shall redound to us, He will heal, he will bind us up:
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He is a Chyrurgion that can heale all sores, a Physitian that can cure all diseases, ideo revertamur, therefore let us returne.
He is a Chirurgeon that can heal all sores, a physician that can cure all diseases, ideo revertamur, Therefore let us return.
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3. Is drawne from Gods power and goodnesse, he can revive and raise us up; though we are now dead in misery, yet he can revive us;
3. Is drawn from God's power and Goodness, he can revive and raise us up; though we Are now dead in misery, yet he can revive us;
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though buryed in the graves of Assyrian bondage, he can raise us up: and this with as much speed as power;
though buried in the graves of assyrian bondage, he can raise us up: and this with as much speed as power;
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after two dayes he will doe it, and if not upon the second, yet hee will bee sure to doe it upon the third, & ideo revertamur, come therefore and let us returne.
After two days he will do it, and if not upon the second, yet he will be sure to do it upon the third, & ideo revertamur, come Therefore and let us return.
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Last of all, here's the happy estate we shall enjoy after our returne, We shall live in his sight:
Last of all, here's the happy estate we shall enjoy After our return, We shall live in his sighed:
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now wee suffer a living death in the Assyrian land, where they that hate us are Lords over us,
now we suffer a living death in the assyrian land, where they that hate us Are lords over us,
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but when once wee returne to the Lord, we shall live in his sight. In the proposition wee have the Persons, Israel and Iudah; their Act, a returne; their Object, to the Lord:
but when once we return to the Lord, we shall live in his sighed. In the proposition we have the Persons, Israel and Iudah; their Act, a return; their Object, to the Lord:
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Wherein they make: 1. An ingenuous confession of their faults;
Wherein they make: 1. an ingenuous Confessi of their Faults;
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they acknowledge, that they had gone astray, because they desire to returne. 2. Here's their faith, in that they durst returne, had they not beleeved in Gods mercy, they would not have come backe to him. 3. Their charity, they would not steale to him in private,
they acknowledge, that they had gone astray, Because they desire to return. 2. Here's their faith, in that they durst return, had they not believed in God's mercy, they would not have come back to him. 3. Their charity, they would not steal to him in private,
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nor come alone like Nicodemus by night, but all joyne together in the bands of love, with a venite, Come, let us.
nor come alone like Nicodemus by night, but all join together in the bans of love, with a venite, Come, let us.
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4. Heer's their humility, in that they confesse, to the glory of Gods justice, with Daniel, tibi Domine justitia, nobis confusio facierum, to thee, O God, belongs justice,
4. Here's their humility, in that they confess, to the glory of God's Justice, with daniel, tibi Domine justitia, nobis Confusion facierum, to thee, Oh God, belongs Justice,
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but to us smiting and tearing, as at this day. but to us smiting and tearing, as At this day.
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5. Heer's their hope, in Gods power and goodnes, that as he can, so he will revive, he will raise them up. 6. Heer's their patience, that they would tarry the Lords leisure, not only to the second, but till the third day;
5. Here's their hope, in God's power and Goodness, that as he can, so he will revive, he will raise them up. 6. Here's their patience, that they would tarry the lords leisure, not only to the second, but till the third day;
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and blessed are all they that wait, Isaiah 30.and blessed Are all they that wait, Isaiah 30.
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Last of all, which is the Crowne of all, they should live in his sight, which was, They should leade the life of Grace here,
Last of all, which is the Crown of all, they should live in his sighed, which was, They should lead the life of Grace Here,
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and that should conduct them to the life of Glory hereafter. And these parts are distillatio favi, the voluntary droppings of this Honey-combe;
and that should conduct them to the life of Glory hereafter. And these parts Are distillatio favi, the voluntary droppings of this Honeycomb;
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which I intend to speake of with much plainenesse, the sadnesse of this time, and subject, will admit no descant;
which I intend to speak of with much plainness, the sadness of this time, and Subject, will admit no descant;
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sicke men must sigh and groane out their words, the whole may sing and be witty.
sick men must sighs and groan out their words, the Whole may sing and be witty.
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I begin with the persons, Israel and Iudah, and their ingenuous confession, That they had gone astray, inferr'd out of their venite & revertamur,
I begin with the Persons, Israel and Iudah, and their ingenuous Confessi, That they had gone astray, inferred out of their venite & revertamur,
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Come and let us returne.
Come and let us return.
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THis life is a journey to another, to a better life, 'tis mans way upon earth,
THis life is a journey to Another, to a better life, it's men Way upon earth,
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so said David, I am going the way of all the earth, 1. King. 2.2. and no long way neither, 'tis but a short walke betwixt Cradle and a Grave:
so said David, I am going the Way of all the earth, 1. King. 2.2. and no long Way neither, it's but a short walk betwixt Cradle and a Grave:
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But as in a Labyrinth, so here, many turnings there are, many aberrations, and therefore the Scripture cryes, cavete, take heede,
But as in a Labyrinth, so Here, many turnings there Are, many aberrations, and Therefore the Scripture cries, Beware, take heed,
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for straite is the gate, and narrow is the path which leades to life, and therefore the Prophet Isaiah, ch. 30.21. tells us of a voyce behinde us, that cryes, O all ye that passe on, turne neither to your right hand nor your left:
for strait is the gate, and narrow is the path which leads to life, and Therefore the Prophet Isaiah, changed. 30.21. tells us of a voice behind us, that cries, Oh all you that pass on, turn neither to your right hand nor your left:
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this is the way walke in it: this is the Way walk in it:
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The Church is your way, the Priest your guide, follow them, and you shall finde rest to your soules.
The Church is your Way, the Priest your guide, follow them, and you shall find rest to your Souls.
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But alas we are men, & while we cary about us these bodies of clay, we shall either fall,
But alas we Are men, & while we carry about us these bodies of clay, we shall either fallen,
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as the most righteous man doth, seaven times a day, or else forsake the right way,
as the most righteous man does, seaven times a day, or Else forsake the right Way,
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as Baalam did, who followed the wages of unrighteousnes, 2. Pet. 2. in many things we all offend,
as Balaam did, who followed the wages of unrighteousness, 2. Pet. 2. in many things we all offend,
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and who can say, that when pleasure and profit have beckned to him, he has not beene ready to say to God,
and who can say, that when pleasure and profit have beckoned to him, he has not been ready to say to God,
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as Elisha did to his Master, 1. King. 19. Suffer me I pray thee to goe kisse them, and I will follow thee: this is our misery.
as Elisha did to his Master, 1. King. 19. Suffer me I pray thee to go kiss them, and I will follow thee: this is our misery.
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O but her's our comfort, the errors in our life are not like those in warre,
Oh but hers our Comfort, the errors in our life Are not like those in war,
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for which all repentance comes too late, no, being out of the way we may get in againe;
for which all Repentance comes too late, no, being out of the Way we may get in again;
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in the valley of Achor, there was the doore of hope left open for us, Hos. 2.15. and we have a Saviour, that tooke compassion on them that were out of the way, Heb. 5.2. who sent forth his Disciples to be guides and leaders to all the World;
in the valley of Achor, there was the door of hope left open for us, Hos. 2.15. and we have a Saviour, that took compassion on them that were out of the Way, Hebrew 5.2. who sent forth his Disciples to be guides and leaders to all the World;
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who lift up their voyces like Trumpets, who cry, heus vos, O all yee that are out of your way, make haste backe againe, ye that have turned aside, returne, this is your way, walke in it.
who lift up their voices like Trumpets, who cry, heus vos, Oh all ye that Are out of your Way, make haste back again, you that have turned aside, return, this is your Way, walk in it.
r-crq vvd a-acp po32 n2 av-j n2, r-crq n1, fw-la fw-fr, uh av-d pn22 cst vbr av pp-f po22 n1, vvb n1 av av, pn22 cst vhb vvn av, n1, d vbz po22 n1, vvb p-acp pn31.
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But what is it that so makes us loose our way? O 'tis sinne, and therefore it is called transgressie from gressus, our going;
But what is it that so makes us lose our Way? O it's sin, and Therefore it is called transgressie from gressus, our going;
cc-acp q-crq vbz pn31 cst av vvz pno12 vvi po12 n1? sy pn31|vbz n1, cc av pn31 vbz vvn j p-acp fw-la, po12 n-vvg;
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and whereas it promiseth us a nearer way and a fairer, as theeves doe the true men,
and whereas it promises us a nearer Way and a Fairer, as thieves do the true men,
cc cs pn31 vvz pno12 dt jc n1 cc dt jc, c-acp n2 vdb dt j n2,
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when they leade them into a wood, yet alas 'tis meere deceit, and therefore called the deceitfulnesse of sinne, Heb. 3.13.
when they lead them into a wood, yet alas it's mere deceit, and Therefore called the deceitfulness of sin, Hebrew 3.13.
c-crq pns32 vvb pno32 p-acp dt n1, av uh pn31|vbz j n1, cc av vvd dt n1 pp-f n1, np1 crd.
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'Tis Gull, a tricke which the grand Cheator put upon our Mother in Paradise, who promised her the nearest way to Divinity,
It's Gull, a trick which the grand Cheater put upon our Mother in Paradise, who promised her the nearest Way to Divinity,
pn31|vbz n1, dt n1 r-crq dt j n1 vvn p-acp po12 n1 p-acp n1, r-crq vvd pno31 dt js n1 p-acp n1,
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but shee found the cleane contrary, Serpens seduxit, the Serpent hath deceived me and led me out of the way.
but she found the clean contrary, Serpens seduxit, the Serpent hath deceived me and led me out of the Way.
cc-acp pns31 vvd dt j n-jn, vvz n1, dt n1 vhz vvn pno11 cc vvd pno11 av pp-f dt n1.
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In Hebrew the same word goes for sinne and error, because every sinne is an error, a turning out of the way which God commands us to walke in, nonne errant omnes, saith Solomon, Proverbs 14. Doe not all sinners erre? yes they doe:
In Hebrew the same word Goes for sin and error, Because every sin is an error, a turning out of the Way which God commands us to walk in, nonne errant omnes, Says Solomon, Proverbs 14. Do not all Sinners err? yes they do:
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we may see it in two places, 2. King, 21.9. where wicked Manasseh, who drew Israel into heinous abominations, is said to have led them out of the way;
we may see it in two places, 2. King, 21.9. where wicked Manasses, who drew Israel into heinous abominations, is said to have led them out of the Way;
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Gods way, and the way of life, into the Divels way, and way of death: Manasseh led Israel out of the way:
God's Way, and the Way of life, into the Devils Way, and Way of death: Manasses led Israel out of the Way:
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The second is in the 53. Psalme 3. God looked downe from heaven upon the children of men, to see if any would understand and seeke after God, but hee findes, they are all gone out of the way:
The second is in the 53. Psalm 3. God looked down from heaven upon the children of men, to see if any would understand and seek After God, but he finds, they Are all gone out of the Way:
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some had bought Farmes, and must goe see them;
Some had bought Farms, and must go see them;
d vhd vvn n2, cc vmb vvi vvi pno32;
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some yoakes of Oxen, and must goe prove them, and some had marryed wives, and must goe bed them;
Some yokes of Oxen, and must go prove them, and Some had married wives, and must go Bed them;
d n2 pp-f n2, cc vmb vvi vvi pno32, cc d vhd vvn n2, cc vmb vvi n1 pno32;
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that is, their affections, like Sisera were nailed to the earth, and the wayes of God not once thought on:
that is, their affections, like Sisera were nailed to the earth, and the ways of God not once Thought on:
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yet let all worldly wanderers know that truth of Solomon: There is a way that seemes right to a man in his owne eyes,
yet let all worldly wanderers know that truth of Solomon: There is a Way that seems right to a man in his own eyes,
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yet the end thereof is death: yet the end thereof is death:
av dt n1 av vbz n1:
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And though sinne may set a man a chaire, as it did the scorner, in the 1. Psalme; or a stoole,
And though sin may Set a man a chair, as it did the scorner, in the 1. Psalm; or a stool,
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as it did in the 94. Psalme, yet they must quickly be diseased of both, and lye in Hell, Psal. 49. No Chaire of State, nor Stoole of ease there.
as it did in the 94. Psalm, yet they must quickly be diseased of both, and lie in Hell, Psalm 49. No Chair of State, nor Stool of ease there.
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Ther's none of us I am sure that would endure that man, who in a strange place (in foule weather) should purposely set us out of our way, especially we being weary, our beasts tyred;
Ther's none of us I am sure that would endure that man, who in a strange place (in foul weather) should purposely Set us out of our Way, especially we being weary, our beasts tired;
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our Inne a great way off, and the night at hand; surely if ever we met with that man again, our blood would rise at him,
our Inn a great Way off, and the night At hand; surely if ever we met with that man again, our blood would rise At him,
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and we should have somewhat to say, yet sinne leades all out of the way, the way to heaven,
and we should have somewhat to say, yet sin leads all out of the Way, the Way to heaven,
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and who is angry who falls out with that?
and who is angry who falls out with that?
cc r-crq vbz j r-crq vvz av p-acp d?
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It leads the old man out of his way, who should make haste home, death being close at his heeles;
It leads the old man out of his Way, who should make haste home, death being close At his heals;
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and it leads the young man out of his way, and betrayes him to theeves which wound his conscience,
and it leads the young man out of his Way, and betrays him to thieves which wound his conscience,
cc pn31 vvz dt j n1 av pp-f po31 n1, cc vvz pno31 p-acp n2 r-crq vvd po31 n1,
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and rob him of his innocence;
and rob him of his innocence;
cc vvi pno31 pp-f po31 n1;
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and often time casts him into a pit, the pit of despaire, from whence there is no redemption.
and often time Cast him into a pit, the pit of despair, from whence there is no redemption.
cc av n1 vvz pno31 p-acp dt n1, dt n1 pp-f n1, p-acp c-crq pc-acp vbz dx n1.
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And therefore, seeing young and old;
And Therefore, seeing young and old;
cc av, vvg j cc j;
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seeing all of us, like sheepe, have gone astray, and have turned to our owne wayes, Isaiah 53.6. let us make haste backe againe:
seeing all of us, like sheep, have gone astray, and have turned to our own ways, Isaiah 53.6. let us make haste back again:
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and seeing, with the Prodigall, we have gone into a farre Countrey (every sinner goes farre from heaven,
and seeing, with the Prodigal, we have gone into a Far Country (every sinner Goes Far from heaven,
cc vvg, p-acp dt n-jn, pns12 vhb vvn p-acp dt j n1 (d n1 vvz av-j p-acp n1,
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and the God of it) our mouthes being fill'd with laughter, and our tongves with joy, let us come backe by Weeping-Crosse; and as travellers love good company, we have in my Text all the Israel of God, who having,
and the God of it) our mouths being filled with laughter, and our tongues with joy, let us come back by Weeping-cross; and as travellers love good company, we have in my Text all the Israel of God, who having,
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like us, travelled into the wildernesse of Sinne, are now making haste backe againe, their way is our way; their home, our home:
like us, traveled into the Wilderness of Sin, Are now making haste back again, their Way is our Way; their home, our home:
vvb pno12, vvn p-acp dt n1 pp-f n1, vbr av vvg n1 av av, po32 n1 vbz po12 n1; po32 n1-an, po12 n1-an:
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let their faith bee our faith too;
let their faith be our faith too;
vvb po32 n1 vbb po12 n1 av;
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and their voyce our voyce, we stirring up one another as they here doe, venite & revertamur, Come, let us returne.
and their voice our voice, we stirring up one Another as they Here do, venite & revertamur, Come, let us return.
cc po32 n1 po12 n1, pns12 vvg p-acp crd j-jn c-acp pns32 av vdb, fw-la cc fw-la, vvb, vvb pno12 vvi.
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So much for the persons and their ingenuous confession: I come to the next thing, the Act, which they resolve upon, revertamur,
So much for the Persons and their ingenuous Confessi: I come to the next thing, the Act, which they resolve upon, revertamur,
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Let us returne. BVt can a man returne when he will? Hath hee power, as to sinne,
Let us return. But can a man return when he will? Hath he power, as to sin,
vvb pno12 vvi. cc-acp vmb dt n1 vvb c-crq pns31 vmb? vhz pns31 n1, c-acp p-acp n1,
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so to convert himselfe from it? Are not the hearts of men in the hands of God, who turnes them like the rivers of water? Why then doth not the Lord say, Egoreducam, I will bring them backe, but suffers them to take it out of his hands with a venite, Come, let us returne?
so to convert himself from it? are not the hearts of men in the hands of God, who turns them like the Rivers of water? Why then does not the Lord say, Egoreducam, I will bring them back, but suffers them to take it out of his hands with a venite, Come, let us return?
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I answere, they are both true; and the second supposes the former; our returne, Gods preventing grace;
I answer, they Are both true; and the second supposes the former; our return, God's preventing grace;
pns11 vvb, pns32 vbr av-d j; cc dt ord vvz dt j; po12 n1, n2 vvg n1;
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by which being led, we freely goe, and the Lord brings us backe to him, yet not without our selves;
by which being led, we freely go, and the Lord brings us back to him, yet not without our selves;
p-acp r-crq vbg vvn, pns12 av-j vvb, cc dt n1 vvz pno12 av p-acp pno31, av xx p-acp po12 n2;
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that is, God doth so reduce man to himselfe, that we are neither refractory nor idle,
that is, God does so reduce man to himself, that we Are neither refractory nor idle,
d vbz, np1 vdz av vvi n1 p-acp px31, cst pns12 vbr dx j ccx j,
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but contribute to our owne happinesse, as Ionadab the sonne of Rechab did in the 1. of King. 10. when Iehu call'd to him, give me thy hand, ascend my Chariot;
but contribute to our own happiness, as Ionadab the son of Rechab did in the 1. of King. 10. when Iehu called to him, give me thy hand, ascend my Chariot;
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so we must obey the sweet motions of precious Grace, which some men resist to their owne damnation.
so we must obey the sweet motions of precious Grace, which Some men resist to their own damnation.
av pns12 vmb vvi dt j n2 pp-f j n1, r-crq d n2 vvi p-acp po32 d n1.
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Tis true, the Graces of God insinuate themselves by secret wayes, and the impressions of the will are extreamely nice;
This true, the Graces of God insinuate themselves by secret ways, and the impressions of the will Are extremely Nicaenae;
pn31|vbz j, dt n2 pp-f np1 vvi px32 p-acp j-jn n2, cc dt n2 pp-f dt n1 vbr av-jn j;
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all that past is, is a dreame, and the future a cloud where thunders murmure in the darke:
all that past is, is a dream, and the future a cloud where Thunders murmur in the dark:
d cst j vbz, vbz dt n1, cc dt j-jn dt n1 c-crq n2 vvb p-acp dt j:
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and though the matter be plaine, to wit, no man comes to Christ, except the Father draw him, Ioh. 6. yet the manner how, is most hidden and secret.
and though the matter be plain, to wit, no man comes to christ, except the Father draw him, John 6. yet the manner how, is most hidden and secret.
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God drawes every man, yet not violently by the head and shoulders; but rather by the eares, with sweet and gracious perswasions.
God draws every man, yet not violently by the head and shoulders; but rather by the ears, with sweet and gracious persuasions.
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I let them with the cords of love, Hos. 11.4. God led, but they followed; and leads by peacefull love, no rough violence:I let them with the cords of love, Hos. 11.4. God led, but they followed; and leads by peaceful love, no rough violence:
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As the Sun, who breaks neither doores nor windowes to enter into houses, but penetrates mildly with his gentle beames;
As the Sun, who breaks neither doors nor windows to enter into houses, but penetrates mildly with his gentle beams;
c-acp dt n1, r-crq vvz dx n2 ccx n2 pc-acp vvi p-acp n2, cc-acp n2 av-j p-acp po31 j n2;
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so Grace finds a quiet passage into mans soule; which like a chaste love, being fairely woo'd, is most willing to be won.
so Grace finds a quiet passage into men soul; which like a chaste love, being fairly wooed, is most willing to be wone.
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Indeed, from the beginning it was not so;
Indeed, from the beginning it was not so;
av, p-acp dt n1 pn31 vbds xx av;
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in our creation there was Gods hand, faciamus hominem, Gen. 1. let us make man; but in our conversion there is (if I may so say) but digitus Dei, the finger of God, no absolute irresistable power,
in our creation there was God's hand, Faciamus hominem, Gen. 1. let us make man; but in our conversion there is (if I may so say) but Digitus Dei, the finger of God, no absolute irresistible power,
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for then man might be saved without himselfe, and all the rewards of Vertue would perish in the world.
for then man might be saved without himself, and all the rewards of Virtue would perish in the world.
c-acp cs n1 vmd vbi vvn p-acp px31, cc d dt n2 pp-f n1 vmd vvi p-acp dt n1.
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But redemption was not wrought to make men idle, and therefore the Scripture divides the childe, sometimes it gives it to Gods grace, sometimes to man working by grace.
But redemption was not wrought to make men idle, and Therefore the Scripture divides the child, sometime it gives it to God's grace, sometime to man working by grace.
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I will draw them, saith the Lord, Chap. 11. and they shall seeke me, in the vers. before my Text.I will draw them, Says the Lord, Chap. 11. and they shall seek me, in the vers. before my Text.
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But to leave the dispute, and come to the practise:
But to leave the dispute, and come to the practice:
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The Lord at this instant, speakes to every one that heares me, to returne; and offers grace sufficient, to all that will goe about it.
The Lord At this instant, speaks to every one that hears me, to return; and offers grace sufficient, to all that will go about it.
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Will you stand still as Lots wife did; and thinke to be ravished to heaven by some fatall decree? fie no:
Will you stand still as Lots wife did; and think to be ravished to heaven by Some fatal Decree? fie no:
n1 pn22 vvb av c-acp n2 n1 vdd; cc vvb pc-acp vbi vvn p-acp n1 p-acp d j n1? uh uh-dx:
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though mans soule bee Gods spouse, as 'tis in the 2. Chap. ver. 19. sponsabo te mihi, yet he must enjoy thy love by willing contract, not by ravishment.
though men soul be God's spouse, as it's in the 2. Chap. ver. 19. Sponsabo te mihi, yet he must enjoy thy love by willing contract, not by ravishment.
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And therefore lasie Faith adew, let us acquit our selves like men, like Christians, and use that Grace which is now offered, and which exercise will improve;
And Therefore lazy Faith adieu, let us acquit our selves like men, like Christians, and use that Grace which is now offered, and which exercise will improve;
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and seeing the gracious Lord of heaven and earth, knockes at the doores of our hearts, to come backe, let us answere him with David paratum est cor meum Domine, My heart is ready, O God, my heart is ready;
and seeing the gracious Lord of heaven and earth, knocks At the doors of our hearts, to come back, let us answer him with David Paratum est cor meum Domine, My heart is ready, Oh God, my heart is ready;
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and seeing he calls to us by his Prophet, Iere. 3.22. O yee disobedient children, returne, and I will heale your backslidings;
and seeing he calls to us by his Prophet, Jeremiah 3.22. Oh ye disobedient children, return, and I will heal your backslidings;
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let us take up that answere which the Prophet made for them, Behold we come unto thee,
let us take up that answer which the Prophet made for them, Behold we come unto thee,
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for thou art the Lord our God. for thou art the Lord our God.
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Thus much for the Act revertamur: I come to the Object, to whom, that is, ad Dominum: Let us returne
Thus much for the Act revertamur: I come to the Object, to whom, that is, ad Dominum: Let us return
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To the Lord.
To the Lord.
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PEccantes recedunt a Deo, affectuum non locorum spatijs, saith Saint Ierome, Sinners wander from God, by the distance of affections, not of place; PEccantes recedunt a God, affectuum non locorum spatijs, Says Saint Jerome, Sinners wander from God, by the distance of affections, not of place;
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they may goe from his mercies, they can never goe from his judgements the Prodigall childe, from his fathers house, went afar off;
they may go from his Mercies, they can never go from his Judgments the Prodigal child, from his Father's house, went afar off;
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but as by sinning, we depart from God; so by forsaking it, we come backe againe;
but as by sinning, we depart from God; so by forsaking it, we come back again;
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neither can our conversion be right, unlesse it end in him who is Alpha and Omega. If thou wilt returne, O Israel (saith the Lord) returne to me, Iere 4.1.
neither can our conversion be right, unless it end in him who is Alpha and Omega. If thou wilt return, Oh Israel (Says the Lord) return to me, Jeremiah 4.1.
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some did returne, but it was not to the most High, in the 7. chap. of this Booke. 16. ver. they returned from one sinne to another,
Some did return, but it was not to the most High, in the 7. chap. of this Book. 16. ver. they returned from one sin to Another,
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as dogs to the vomit, or the sow that was washed, to wallow in the mire: as Dogs to the vomit, or the sow that was washed, to wallow in the mire:
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but these are the Devils returnes, a malo ad pejus; ours must be to the Lord:
but these Are the Devils returns, a Malo ad Worse; ours must be to the Lord:
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Turne ye unto him from whom ye have deeply revolted, Esay 21. from whom we have strayed, to him we must goe backe: Turn you unto him from whom you have deeply revolted, Isaiah 21. from whom we have strayed, to him we must go back:
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Against thee onely have I sinned, Psal. 51. and therefore to thee onely will I returne, Esay 44.Against thee only have I sinned, Psalm 51. and Therefore to thee only will I return, Isaiah 44.
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Well, these men did so, and to the honour of their faith be it first spoken, that although they had sinned against heaven,
Well, these men did so, and to the honour of their faith be it First spoken, that although they had sinned against heaven,
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and the Lord of it, and were of sonnes become rebels, yet they knew, God remained unchangeable,
and the Lord of it, and were of Sons become rebels, yet they knew, God remained unchangeable,
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and if they would returne, he would be still their father:
and if they would return, he would be still their father:
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though they had lost their way, they had not as yet lost their faith, they beleeved God would bee gratious, though they had beene sinners.
though they had lost their Way, they had not as yet lost their faith, they believed God would be gracious, though they had been Sinners.
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And this sparke of faith did kindle in them a holy fire of Charity, which is the next thing observeable in their friendly compellation, venite, come let us.
And this spark of faith did kindle in them a holy fire of Charity, which is the next thing observable in their friendly compellation, venite, come let us.
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Though every man had gone after his owne lusts, and scattered their wayes to strange gods, Ier. 3.13.
Though every man had gone After his own Lustiest, and scattered their ways to strange God's, Jeremiah 3.13.
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yet now they will not onely mend one, but one another, such is their Charity, that they will not steale, no not to heaven,
yet now they will not only mend one, but one Another, such is their Charity, that they will not steal, no not to heaven,
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but stirre up all to go;
but stir up all to go;
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you heare no lasie Solifidians creditè, nor the Centurions Ite, goe thou, go he, but the Saints community, venite, come let us.
you hear no lazy Solifidians creditè, nor the Centurions Item, go thou, go he, but the Saints community, venite, come let us.
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And this was that which proved their faith to bee quick and legitimate: Faith in God, neither ought, nor can bee without charity to our neighbour:
And this was that which proved their faith to be quick and legitimate: Faith in God, neither ought, nor can be without charity to our neighbour:
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Faith is a good huswife and lives by her worke, she cryes for them as Rachel did for issue, give me children or I die.
Faith is a good huswife and lives by her work, she cries for them as Rachel did for issue, give me children or I die.
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Non quaerit quae sunt suae, saith St. Paul, 1. Cor. 13. Shee seekes not her owne; Non Query Quae sunt suae, Says Saint Paul, 1. Cor. 13. She seeks not her own;
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she was not so nobly borne to be her owne center, and Divinity, but like the Sun, to do good to all.
she was not so nobly born to be her own centre, and Divinity, but like the Sun, to do good to all.
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St. Iren. cals it a present from heaven, the top and Zenith of all vertues, it is the gate of the Sanctuary, which leades us to the vision of the Trinity, 'tis the double spirit, which Elisha required, wherewith to love God and our neighbour.
Saint Iren calls it a present from heaven, the top and Zenith of all Virtues, it is the gate of the Sanctuary, which leads us to the vision of the Trinity, it's the double Spirit, which Elisha required, wherewith to love God and our neighbour.
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You are not much to afflict your selves to become perfect: (saith St. Augustine ) Love God,
You Are not much to afflict your selves to become perfect: (Says Saint Augustine) Love God,
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and then doe what you will: And if you would know whether your love to God be reall;
and then do what you will: And if you would know whither your love to God be real;
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mark how you love your neighbour;
mark how you love your neighbour;
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by how much the lines draw nearer to one another, by so much the more they approach the Center:
by how much the lines draw nearer to one Another, by so much the more they approach the Centre:
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by how much the nearer you approach to your neighbour in love, by so much the nearer you are to God.
by how much the nearer you approach to your neighbour in love, by so much the nearer you Are to God.
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In the old Law the Iewes were commanded to lift an Oxe or an Asse out of the Pit, into which they were fallen:
In the old Law the Iewes were commanded to lift an Ox or an Ass out of the Pit, into which they were fallen:
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Numquid Deo cura de Bobus? What, hath God care of Oxen? surely he hath more of men, by how much man comes nearer to his Nature,Numquid God Cure de Bobus? What, hath God care of Oxen? surely he hath more of men, by how much man comes nearer to his Nature,
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than does the Oxe or the Asse:
than does the Ox or the Ass:
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And it was our Saviours charge to St. Peter Luke 22. Thou being converted, strengthen thy brethren:
And it was our Saviors charge to Saint Peter Lycia 22. Thou being converted, strengthen thy brothers:
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Peter, lovest thou me? then feede my sheepe. Wee are members of that one body, whose head is Christ:
Peter, Lovest thou me? then feed my sheep. we Are members of that one body, whose head is christ:
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and as in the naturall, so in this mysticall body; one member has neede of another member:
and as in the natural, so in this mystical body; one member has need of Another member:
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the head is to instruct the hand, and the hand to guard the head; the eye must see for the foote, else they will both fall into the Ditch:
the head is to instruct the hand, and the hand to guard the head; the eye must see for the foot, Else they will both fallen into the Ditch:
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And this St. Paul calls the fulfilling of the Law, Rom. 13.10. For the Law commands no more than to love:
And this Saint Paul calls the fulfilling of the Law, Rom. 13.10. For the Law commands no more than to love:
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And a more delicate warre (saith Chrysologus ) was never heard of, than to conquer all by love: And a more delicate war (Says Chrysologus) was never herd of, than to conquer all by love:
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and St. Cyprian observes, that all the volumes of the Scriptures are to be found in this one word, Love, in this all religion hath her consummation.
and Saint Cyprian observes, that all the volumes of the Scriptures Are to be found in this one word, Love, in this all Religion hath her consummation.
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Surely Charity is a sacred flame, kindled in our breasts by the God of Nature; 'tis the soule and life of the whole World;
Surely Charity is a sacred flame, kindled in our breasts by the God of Nature; it's the soul and life of the Whole World;
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it knowes no more how to hide it selfe, than fire does in straw; for as fire will bewray it selfe by light and heate, so will Divine Charity;
it knows no more how to hide it self, than fire does in straw; for as fire will bewray it self by Light and heat, so will Divine Charity;
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it gives light by holy examples, and heat by pious admonition, teaching and admonishing one another, Col. 3.16.
it gives Light by holy Examples, and heat by pious admonition, teaching and admonishing one Another, Col. 3.16.
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The Donatists would to heaven alone, as wee have some, who will allow salvation to none, but them of their faction:
The Donatists would to heaven alone, as we have Some, who will allow salvation to none, but them of their faction:
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whereas the blessed St. Paul would have ventured to be accursed for the salvation of his brethren,
whereas the blessed Saint Paul would have ventured to be accursed for the salvation of his brothers,
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and these good men here judged it, in glorious piety, a piece of repentance, to be repented of, to returne to the Lord alone;
and these good men Here judged it, in glorious piety, a piece of Repentance, to be repented of, to return to the Lord alone;
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fearing (perhaps) GOD would give them that answer, which Ioseph did the Patriarchs: Gen. 42. You shall not see my face, unlesse you bring your brother with you:
fearing (perhaps) GOD would give them that answer, which Ioseph did the Patriarchs: Gen. 42. You shall not see my face, unless you bring your brother with you:
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this made them move together like the fingers of one hand, like the eyes of the same head;
this made them move together like the fingers of one hand, like the eyes of the same head;
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and in love, that might invite the eyes of Angels, locke arme in arme, and as if they had had but one soule, to say with one voyce, venite, come let us.
and in love, that might invite the eyes of Angels, lock arm in arm, and as if they had had but one soul, to say with one voice, venite, come let us.
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Note againe out of their venite, what we may think of those, who neither returne to God themselves,
Note again out of their venite, what we may think of those, who neither return to God themselves,
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nor suffer others, but are as the Authors of their Schisme, so the hinderers of their conversion.
nor suffer Others, but Are as the Authors of their Schism, so the hinderers of their conversion.
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Truely we may fafely judge, that they are not of Christs fold who mis-leade his sheepe:
Truly we may fafely judge, that they Are not of Christ fold who mislead his sheep:
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and it was a sinne, which made Lucifer the Divel to draw the Angels away from God;
and it was a sin, which made Lucifer the devil to draw the Angels away from God;
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and they who on earth goe about to divide Christs seamlesse coat, the Church; shew that they are not members of his body.
and they who on earth go about to divide Christ seamless coat, the Church; show that they Are not members of his body.
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Union builds Gods Church, but Schisme puls it downe:
union builds God's Church, but Schism puls it down:
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and judge you, whether it be not a greater sin then Idolatry, when it was punished with a greater vengeance then Idolatry;
and judge you, whither it be not a greater since then Idolatry, when it was punished with a greater vengeance then Idolatry;
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the greatest Idolatry of Israel was to be punished with the Sword, Ex. 32. but to destroy Church Rebels, the Lord did a new thing on earth;
the greatest Idolatry of Israel was to be punished with the Sword, Ex. 32. but to destroy Church Rebels, the Lord did a new thing on earth;
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and made that earth which fed the peacefull, devoure the factious Israelites, who went downe quicke into the grave,
and made that earth which fed the peaceful, devour the factious Israelites, who went down quick into the grave,
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and because they were so unworthy to live, the Lord scarce permitted them to dye:
and Because they were so unworthy to live, the Lord scarce permitted them to die:
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but gave them that deadly vae of our Saviour, Matth. 11 7. Woe to them by whom offences, come.
but gave them that deadly vae of our Saviour, Matthew 11 7. Woe to them by whom offences, come.
cc-acp vvd pno32 d j fw-la pp-f po12 n1, np1 crd crd n1 p-acp pno32 p-acp r-crq n2, vvb.
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It was Ieroboams brand set upon him by God himselfe, that he made Israel to sinne,
It was Ieroboams brand Set upon him by God himself, that he made Israel to sin,
pn31 vbds vvz vvb vvn p-acp pno31 p-acp np1 px31, cst pns31 vvd np1 p-acp n1,
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and brought that Schisme into the Church, which rent 10 Tribes, not onely from the Scepter,
and brought that Schism into the Church, which rend 10 Tribes, not only from the Sceptre,
cc vvd cst n1 p-acp dt n1, r-crq vvd crd n2, xx av-j p-acp dt n1,
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but the God of Iudah: As for himselfe, hee lived to see his Altars cracke under the horrour of his new religion,
but the God of Iudah: As for himself, he lived to see his Altars Crac under the horror of his new Religion,
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and his posterity were so closely pursued by the wrath of God, that in the revolution of a short time, there was not a handfull of the dust of his house left alive upon the face of the earth,
and his posterity were so closely pursued by the wrath of God, that in the revolution of a short time, there was not a handful of the dust of his house left alive upon the face of the earth,
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and the miserable Tribes whom he seduced, were lost in forraigne captivity, and scattered as so much dust before the wind,
and the miserable Tribes whom he seduced, were lost in foreign captivity, and scattered as so much dust before the wind,
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or as so many strawes upon a wrought sea.
or as so many straws upon a wrought sea.
cc c-acp av d n2 p-acp dt j-vvn n1.
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And thus (in Eusebius ) the famous Schismaticke Novatus, swore all his Communicants upon the Sacrament, that they should adhere to his Sect,
And thus (in Eusebius) the famous Schismatic Novatian, swore all his Communicants upon the Sacrament, that they should adhere to his Sect,
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and never more returne to the Orthodox Cornelius.
and never more return to the Orthodox Cornelius.
cc av-x av-dc vvi p-acp dt n1 np1.
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The Church at unity with her children, is the fairest among women, but when once torne in sunder, by severall Factions, she prooves like the Levites divided Concubine;
The Church At unity with her children, is the Fairest among women, but when once torn in sunder, by several Factions, she Proves like the Levites divided Concubine;
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the horrour and detestation of every eye.
the horror and detestation of every eye.
dt n1 cc n1 pp-f d n1.
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The speediest way to set a man at variance with God, is to be at opposition with his brother;
The speediest Way to Set a man At variance with God, is to be At opposition with his brother;
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and what a shame is it, that Theeves and Murderers should goe more friendly to hell,
and what a shame is it, that Thieves and Murderers should go more friendly to hell,
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than Christians doe to he even.
than Christians do to he even.
cs np1 vdb p-acp pns31 av.
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O that our Novatian brood, they of the separation, would consider this, who dispose Heaven to 〈 ◊ 〉 but them of their brother and sisterhood;
Oh that our Novatian brood, they of the separation, would Consider this, who dispose Heaven to 〈 ◊ 〉 but them of their brother and sisterhood;
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would they would remember, That heaven was made for more then for themselves, though they entitle God to a cruell Decree,
would they would Remember, That heaven was made for more then for themselves, though they entitle God to a cruel decree,
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and passe the sentence of Reprobation, upon all that are not as mad as themselves:
and pass the sentence of Reprobation, upon all that Are not as mad as themselves:
cc vvi dt n1 pp-f n1, p-acp d cst vbr xx p-acp j c-acp px32:
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Yet maugre their malice, all are their brethren that can say, Our Father; brethren by a threefold tye that is not easily broken, by the same Father, God;
Yet maugre their malice, all Are their brothers that can say, Our Father; brothers by a threefold tie that is not Easily broken, by the same Father, God;
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by the same mother, the Church; by the same Redeemer, Christ:
by the same mother, the Church; by the same Redeemer, christ:
p-acp dt d n1, dt n1; p-acp dt d n1, np1:
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And therefore I will beseech all Christians, in the powerfull words of an Apostle, 1. Cor. 1.10.
And Therefore I will beseech all Christians, in the powerful words of an Apostle, 1. Cor. 1.10.
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by the Name of our Lord Iesus Christ, that they would be perfectly joyned together in the same judgement, by the Name of our Lord Iesus christ, that they would be perfectly joined together in the same judgement,
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and the same minde, that yee all speake the same things. and the same mind, that ye all speak the same things.
cc dt d n1, cst pn22 d vvb dt d n2.
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And if ye now hope to reestablish your broken peace with God, you must be at unity with his Church;
And if you now hope to reestablish your broken peace with God, you must be At unity with his Church;
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Let the seditious man, who sowed his tares by night, his Pamphlet in your streets, rayle on, till the accuser of his brethren (the Devill) who set him on worke pay him his wages:
Let the seditious man, who sowed his tares by night, his Pamphlet in your streets, rail on, till the accuser of his brothers (the devil) who Set him on work pay him his wages:
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as for our selves, the way to recover our union with God, lies in the happy agreement with one another,
as for our selves, the Way to recover our Union with God, lies in the happy agreement with one Another,
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when you all say with one heart and one voyce, what Israel here did, venite & revertamur ad Dominum, come let us, &c. And so I passe from the proposition, with its adjuncts, faith and charity, to the reasons, whereof the first is drawn A Iustitia Dei, from Gods Iustice.
when you all say with one heart and one voice, what Israel Here did, venite & revertamur ad Dominum, come let us, etc. And so I pass from the proposition, with its adjuncts, faith and charity, to the Reasons, whereof the First is drawn A Iustitia Dei, from God's Justice
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For he hath torne, and he hath smitten us.
For he hath torn, and he hath smitten us.
c-acp pns31 vhz vvn, cc pns31 vhz vvn pno12.
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ANd this may seeme a strange reason, that a man should returne to him, by whom he is sore wounded;
ANd this may seem a strange reason, that a man should return to him, by whom he is soar wounded;
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and kisse that hand, to whose severity he owes the losse of blood; as if David should embrace Saul for running at him with a javelin.
and kiss that hand, to whose severity he owes the loss of blood; as if David should embrace Saul for running At him with a javelin.
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Yet such is the wholesome power of affliction, that whom faire words could not returne, rough blowes will bring backe againe;
Yet such is the wholesome power of affliction, that whom fair words could not return, rough blows will bring back again;
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and the Prodigall childe did more at the urgence of hunger and could, than at the teares, and oratory of his Father.
and the Prodigal child did more At the urgence of hunger and could, than At the tears, and oratory of his Father.
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Ionah in faire weather would be running from God, but the tempest and the Whale brought him backe againe.Jonah in fair weather would be running from God, but the tempest and the Whale brought him back again.
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Nay, a Dungeon freed Manasseh from the Pit of Hell;
Nay, a Dungeon freed Manasses from the Pit of Hell;
uh-x, dt n1 vvn np1 p-acp dt n1 pp-f n1;
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had he not beene chained in Babilon, he had gone on in sinne, till hee had beene bound hand and foote and cast into utter darknesse.
had he not been chained in Babylon, he had gone on in sin, till he had been bound hand and foot and cast into utter darkness.
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This people, who in prosperity, (like Balaam ) rode poast to sinne, yet when Divine vengeance drew upon them,
This people, who in Prosperity, (like balaam) road post to sin, yet when Divine vengeance drew upon them,
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as the Angel did upon him, then downe upon their faces, and cry, If it displease the Lord, wee will goe backe againe, Numb.
as the Angel did upon him, then down upon their faces, and cry, If it displease the Lord, we will go back again, Numb.
c-acp dt n1 vdd p-acp pno31, av a-acp p-acp po32 n2, cc vvi, cs pn31 vvi dt n1, pns12 vmb vvi av av, j.
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22. These who before made the holy one of Israel to cease, yet now the rod is upon them, sue to him without ceasing,
22. These who before made the holy one of Israel to cease, yet now the rod is upon them, sue to him without ceasing,
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and verifie that which the Lord spake in the verse before, in angustijs manè requirent me, in their afflictions they will seeke me earely.
and verify that which the Lord spoke in the verse before, in angustijs manè requirent me, in their afflictions they will seek me early.
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Truely in this, men use God, as children doe fruite trees, throw stickes at them in faire weather,
Truly in this, men use God, as children do fruit trees, throw sticks At them in fair weather,
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but when once a storme comes, runne under them for shelter. The Lord could not otherwise scowre Israel, but with the file of afflictions;
but when once a storm comes, run under them for shelter. The Lord could not otherwise scour Israel, but with the file of afflictions;
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they would not looke towards their Maker, untill the destroyer was come forth; nor turne backe, till judgement trode on their heeles:
they would not look towards their Maker, until the destroyer was come forth; nor turn back, till judgement trodden on their heals:
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this indeede prevailed more with them, without speaking a word, than God, and all his Prophets could with their passionate Sermons.
this indeed prevailed more with them, without speaking a word, than God, and all his prophets could with their passionate Sermons.
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The Almighty threatned them two verses before this:
The Almighty threatened them two Verses before this:
dt j-jn vvd pno32 crd n2 p-acp d:
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I will be a Lyon unto Ephraim, and as a yong Lyon to the house of Judah;I will be a lion unto Ephraim, and as a young lion to the house of Judah;
pns11 vmb vbi dt n1 p-acp np1, cc p-acp dt j n1 p-acp dt n1 pp-f np1;
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I will teare, even I, and none shall rescue them: yet threatning would doe no good, no newes as yet of their conversion;I will tear, even I, and none shall rescue them: yet threatening would do no good, no news as yet of their conversion;
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but when the wrath of God had brought the Assyrian troopes into their land, and they beganne to bathe their swords in their bowels,
but when the wrath of God had brought the assyrian troops into their land, and they began to bathe their swords in their bowels,
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then every man to his knees, O Israel! venite & revertamur, come, and let us returne to the Lord.
then every man to his knees, Oh Israel! venite & revertamur, come, and let us return to the Lord.
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O how powerfull is Justice to save, when grace comes with it: these, who before forgat God and themselves;
Oh how powerful is justice to save, when grace comes with it: these, who before forgot God and themselves;
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yet now in their miseries remember both: they, who before sought after pleasures and profits, yet now when the Lord slew them,
yet now in their misery's Remember both: they, who before sought After pleasures and profits, yet now when the Lord slew them,
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then they sought him, Psal. 78. 'Tis true, Reprobates will not owne God in his Judgements, unlesse extreame;then they sought him, Psalm 78. It's true, Reprobates will not own God in his Judgments, unless extreme;
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nothing can startle some but thunder;
nothing can startle Some but thunder;
pix vmb vvi d p-acp n1;
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yet good natures will repent at the first blow, and like gracious children, kneele to the mothers for mercy at one whipping.
yet good nature's will Repent At the First blow, and like gracious children, kneel to the mother's for mercy At one whipping.
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These men could discerne the Lord through the thickest troopes of the Assyrian Armies, and in the middest of their swords, confesse it was his hand, not King Iareb, nor Salmanaser, nor chance,
These men could discern the Lord through the thickest troops of the assyrian Armies, and in the midst of their swords, confess it was his hand, not King Jareb, nor Shalmaneser, nor chance,
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but Dominus rapuit, the Lord hath smittenus.
but Dominus Ravished, the Lord hath smittenus.
cc-acp fw-la fw-la, dt n1 vhz av.
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And thus, as in Sampsons riddle, Out of the Eater came forth meate, when out of this tearing Lyon they could gather the honey of comfort, making Gods wrath an argument of his love,
And thus, as in Sampsons riddle, Out of the Eater Come forth meat, when out of this tearing lion they could gather the honey of Comfort, making God's wrath an argument of his love,
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and returne they will, because he hath smitten them. Now their argument may bee framed thus:
and return they will, Because he hath smitten them. Now their argument may be framed thus:
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'Tis Gods Nature (say they) to punish where he affects, and to chasten every sonne whom he loves:
It's God's Nature (say they) to Punish where he affects, and to chasten every son whom he loves:
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Now like a just father, he hath smitten us, but to breake our stomacks, not our bones;
Now like a just father, he hath smitten us, but to break our stomachs, not our bones;
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though he punishes our sinnes, yet he pitties our humanity;
though he Punishes our Sins, yet he pities our humanity;
cs pns31 vvz po12 n2, av pns31 vvz po12 n1;
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like a wise Chyrurgion he has torne us, yet not to kill, but cure our festered sores:
like a wise Chirurgeon he has torn us, yet not to kill, but cure our festered sores:
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hee is salus Israel, Jer. 3. the health of Israell; therefore let us returne.
he is salus Israel, Jer. 3. the health of Israel; Therefore let us return.
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And thus, like Iob, they acknowledge affliction commeth not out of the dust, nor misery spring out of the earth;
And thus, like Job, they acknowledge affliction comes not out of the dust, nor misery spring out of the earth;
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and therefore resolve with that Champion of heaven, Though the Lord teares and slaies us, yet will we trust in him.
and Therefore resolve with that Champion of heaven, Though the Lord tears and slays us, yet will we trust in him.
cc av vvb p-acp d n1 pp-f n1, cs dt n1 n2 cc vvz pno12, av vmb pns12 vvi p-acp pno31.
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And happy are they who so kisse the sonne, when he is first angry, and fall upon their knees,
And happy Are they who so kiss the son, when he is First angry, and fallen upon their knees,
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before his whole displeasure bee arose;
before his Whole displeasure be arose;
p-acp po31 j-jn n1 vbi vvn;
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a teare may doe that with God in time, which afterwards a shower of blood cannot.
a tear may do that with God in time, which afterwards a shower of blood cannot.
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But thrice miserable they, who when they feele the rod, yet will not see the hand,
But thrice miserable they, who when they feel the rod, yet will not see the hand,
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but arme themselves with Past-boord against the murthering Canon, and begge of the creature helpe against the Creator.
but arm themselves with Pasteboard against the murdering Canon, and beg of the creature help against the Creator.
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Thus Asa in his disease sought to the Physitian, not the Lord:
Thus Asa in his disease sought to the physician, not the Lord:
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thus Iobs Wife in her husbands misery, when he should have kneel'd to Prayer, fell to cursing:
thus Jobs Wife in her Husbands misery, when he should have kneeled to Prayer, fell to cursing:
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Thus wicked Ahaziah turn'd from the God of Israel, to seeke helpe from Baalzebub, the god of Eckron; but all these knockt at a wrong doore,
Thus wicked Ahaziah turned from the God of Israel, to seek help from Baalzebub, the god of Ekron; but all these knocked At a wrong door,
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and tooke great paines to goe to hell: Thou turnest man to destruction: (saith David ) Againe thousai'st, come again ye children of men:
and took great pains to go to hell: Thou Turnest man to destruction: (Says David) Again thousai'st, come again you children of men:
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And as Hannah sung, 1 of Sam. 2. It is the Lord that kils and makes alive, that brings downe to the grave,
And as Hannah sung, 1 of Sam. 2. It is the Lord that kills and makes alive, that brings down to the grave,
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and lifts up againe, ideo revertamur, cries Israel, therefore let us returne: and this is the first argument:and lifts up again, ideo revertamur, cries Israel, Therefore let us return: and this is the First argument:
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the second is drawne, A misericordia dei, from Gods mercy.
the second is drawn, A misericordia dei, from God's mercy.
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He will heale, he will binde us up. A Metaphor taken from Physitians and Chyrurgeons:
He will heal, he will bind us up. A Metaphor taken from Physicians and Chirurgeons:
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the Septuagint turnes it, alligabit sicut fascijs, he will binde us up as with swathes, as Chyrurgeons doe sores till they are whole:
the septuagint turns it, alligabit sicut fascijs, he will bind us up as with swathes, as Chirurgeons do sores till they Are Whole:
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St. Ierome uses the word NONLATINALPHABET, linteola, Linnen ragges put by a Chyrurgeon into wounds, to eate out the corrupt matter.
Saint Jerome uses the word, linteola, Linen rags put by a Chirurgeon into wounds, to eat out the corrupt matter.
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Indeed in Israels recovery the Lord used much Art, and played the skilfull Chyrurgeon: first he applyed applyed sharpe corrosives to eate out the festered corruption; judgement to eate out sinne;
Indeed in Israel's recovery the Lord used much Art, and played the skilful Chirurgeon: First he applied applied sharp corrosives to eat out the festered corruption; judgement to eat out sin;
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then he suppled their broken spirits with his mercy, and swathed them with a gratious pardon:
then he suppled their broken spirits with his mercy, and swathed them with a gracious pardon:
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so David: Hee forgives thy sinnes and heales althy infirmities, Psal. 103. Their disease would admit no Physitian but God, to him alone belong the issues of life and death:
so David: He forgives thy Sins and heals althy infirmities, Psalm 103. Their disease would admit no physician but God, to him alone belong the issues of life and death:
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the balmes of Gilead were antidotes too weake;
the balms of Gilead were antidotes too weak;
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for the oyle of the Scorpion must heale his owne stinge, and the sight of the Brazen Serpent expell the poyson of the fiery Serpent.
for the oil of the Scorpion must heal his own sting, and the sighed of the Brazen Serpent expel the poison of the fiery Serpent.
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In the chapter before, ver. 13. When Ephraim saw his sicknesse, and Iudah his wound, then went Ephraim to the Assyrian, and sent to King Iareb for helpe, yet could he not heale,
In the chapter before, ver. 13. When Ephraim saw his sickness, and Iudah his wound, then went Ephraim to the assyrian, and sent to King Jareb for help, yet could he not heal,
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nor cure you of your wound. nor cure you of your wound.
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No said Ier. 3. in vaine is salvation hoped for from the Hils and mountaines (the Kings and great men of the earth.) God is the health of Israel, ver. 23. so that now they conclude with Solomon, Proverbs 21. There is neither prudence, nor councell, nor wisedome against the Lord:
No said Jeremiah 3. in vain is salvation hoped for from the Hills and Mountains (the Kings and great men of the earth.) God is the health of Israel, ver. 23. so that now they conclude with Solomon, Proverbs 21. There is neither prudence, nor council, nor Wisdom against the Lord:
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What is the Physitian over his patient without God? but a busie Ant, striving to put life into a mountaine.
What is the physician over his patient without God? but a busy Ant, striving to put life into a mountain.
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There is no flying from him, but to him;
There is no flying from him, but to him;
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from the hand of his justice, to the armes of his mercy, and looke how much the arme in length exceedes the hand;
from the hand of his Justice, to the arms of his mercy, and look how much the arm in length exceeds the hand;
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by so much his mercy, to the penitent, is extended beyond his justice. O! this is a safer Sanctuary, than was Ierusalems hallowed Temple:
by so much his mercy, to the penitent, is extended beyond his Justice. OH! this is a safer Sanctuary, than was Ierusalems hallowed Temple:
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his favour is a stronger protection, than ever were the hornes of the Altar, and therefore the Prophet calls them, the sure mercies of David:
his favour is a Stronger protection, than ever were the horns of the Altar, and Therefore the Prophet calls them, the sure Mercies of David:
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mens mercies are sometimes cruell, alwaies deceitful; but Gods are sure mercies, such as never failed any soule that trusted in him.
men's Mercies Are sometime cruel, always deceitful; but God's Are sure Mercies, such as never failed any soul that trusted in him.
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And though the same Physicke which helpes an Ague, will not cure a Fever, yet the same mercy which helpes the soule of one sinne, can cure it of all:
And though the same Physic which helps an Ague, will not cure a Fever, yet the same mercy which helps the soul of one sin, can cure it of all:
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Returne to me, (saith the Lord) and I will heale all thy Rebellions, Jer. 3.22.Return to me, (Says the Lord) and I will heal all thy Rebellions, Jer. 3.22.
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And therefore out of this booke, let me take up one peeble, to throw against the brow of the Gyant Despaire: though the Lord,
And Therefore out of this book, let me take up one peeble, to throw against the brow of the Giant Despair: though the Lord,
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like an inraged Lyon, does smite, and teare us with his judgements, yet wee here learne,
like an enraged lion, does smite, and tear us with his Judgments, yet we Here Learn,
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if we will returne, he wil heale us, hee will binde us up, and why will he? O,
if we will return, he will heal us, he will bind us up, and why will he? O,
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because with him there are multitude of mercies, with him there is plenteous redemption; and with this hope, Israel in captivity, did now even guild their chaines.
Because with him there Are multitude of Mercies, with him there is plenteous redemption; and with this hope, Israel in captivity, did now even guild their chains.
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It was prophesied in the fourth of Malach. ver. the second: Vnto them that feare my name shall he come, with healing upon his wings:
It was prophesied in the fourth of Malachi ver. the second: Unto them that Fear my name shall he come, with healing upon his wings:
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Who is (Hee) that shall come? O 'tis Messiah the Saviour of the World, hee shall come with wings, to shew his speede, that he will even flye to be mercifull.
Who is (He) that shall come? O it's Messiah the Saviour of the World, he shall come with wings, to show his speed, that he will even fly to be merciful.
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Secondly, he shall come with infinite vertue, and unspeakable comfort, hee shall come with healing upon his Wings;
Secondly, he shall come with infinite virtue, and unspeakable Comfort, he shall come with healing upon his Wings;
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and therefore never feare your sanabit, but God will heale, and bind you up; and this is the second argument:
and Therefore never Fear your sanabit, but God will heal, and bind you up; and this is the second argument:
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The third is drawne, A potentia, & bonitate Dei, from Gods power and goodnesse.
The third is drawn, A potentia, & bonitate Dei, from God's power and Goodness.
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After two dayes hee will revive us, the third day hee will raise us up.
After two days he will revive us, the third day he will raise us up.
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AMong many opinions, of these dayes, I will name but one, and that is of them, who by two dayes, understand a short time, by the third, a long time,
AMong many opinions, of these days, I will name but one, and that is of them, who by two days, understand a short time, by the third, a long time,
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and both of them uncertaine, whose accomplishment they might not know, but ought to expect, and blessed is he that waites, saith the Prophet, Dan. 12. but cursed is he that saies with the King of Israel, Why should I waite upon the Lord any longer, 2. King. 6.33.
and both of them uncertain, whose accomplishment they might not know, but ought to expect, and blessed is he that waits, Says the Prophet, Dan. 12. but cursed is he that Says with the King of Israel, Why should I wait upon the Lord any longer, 2. King. 6.33.
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Now if two dayes bee taken for a short time, then the argument runs thus:
Now if two days be taken for a short time, then the argument runs thus:
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The time wherein we are to be afflicted, is no long time, therefore never despaire, 'tis but two dayes, no more,
The time wherein we Are to be afflicted, is no long time, Therefore never despair, it's but two days, no more,
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and therefore (O yee seede of Abraham ) beare your Crosse with patient spirits, your afflictions are not everlasting afflictions, though heavinesse may endure for a night,
and Therefore (Oh ye seed of Abraham) bear your Cross with patient spirits, your afflictions Are not everlasting afflictions, though heaviness may endure for a night,
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yet joy will come in the morning, and if not the first, yet sure enough upon the second, Post biduum, after two dayes he will revive us. yet joy will come in the morning, and if not the First, yet sure enough upon the second, Post biduum, After two days he will revive us.
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But if the third day bee taken for along time, then thus:
But if the third day be taken for along time, then thus:
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The Lord can raise a carkasse, as well after three dayes, when it beginnes to smell and putrifie,
The Lord can raise a carcase, as well After three days, when it begins to smell and putrify,
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as the first day and houre it dyed.
as the First day and hour it died.
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Elishas Coffin raised a man that had beene many yeares dead, as easily as Elias did the childe that had been so but a few houres.Elisha's Coffin raised a man that had been many Years dead, as Easily as Elias did the child that had been so but a few hours.
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Now if Prophets could doe thus, surely the God of those Prophets could doe much more;
Now if prophets could do thus, surely the God of those prophets could do much more;
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and therefore, although three daies (that is along time) we have laine in the grave of our captivity,
and Therefore, although three days (that is along time) we have lain in the grave of our captivity,
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yet the Lord can raise us up.
yet the Lord can raise us up.
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Some have undertaken to shew these three dayes in the Chapter before my Text, at whose, 14. ver.
some have undertaken to show these three days in the Chapter before my Text, At whose, 14. ver.
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the Lord said, He would be a Lyon to Ephraim, and Iudah, and would teare them as a Lyon doth his prey,
the Lord said, He would be a lion to Ephraim, and Iudah, and would tear them as a lion does his prey,
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and sell them for nothing to the Kings of Assyria and Babylon: and this may be the first day, Dies Crucis, & Mortis, The day of their death. Secondly, at the 15. ver.
and fell them for nothing to the Kings of Assyria and Babylon: and this may be the First day, Die Crucis, & Mortis, The day of their death. Secondly, At the 15. ver.
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I will goe saith the Lord to mine owne place, I will wash mine hands of Israel, as a people that are dead, and buried;I will go Says the Lord to mine own place, I will wash mine hands of Israel, as a people that Are dead, and buried;
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they shall lie in desperate captivity without Prince, Priest, Ephod, and Teraphin, and this is the second day, Dies sepulturae, The day of their buriall.
they shall lie in desperate captivity without Prince, Priest, Ephod, and Teraphim, and this is the second day, Die sepulturae, The day of their burial.
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Thirdly, the Lord sayes in that same ver.
Thirdly, the Lord Says in that same ver.
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he would not forsake them for ever, Donec, Vntill they acknowledged their faults, and sought him, no longer:
he would not forsake them for ever, Donec, Until they acknowledged their Faults, and sought him, no longer:
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shewing that after those dayes, of death, and buriall, hee would returne, and put new life into his people;
showing that After those days, of death, and burial, he would return, and put new life into his people;
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which is to be understood, not carnally, but spiritually;
which is to be understood, not carnally, but spiritually;
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and respects not onely their deliverance out of Babylon, but their freedome from the slavery of sinne,
and respects not only their deliverance out of Babylon, but their freedom from the slavery of sin,
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and hell, to be accomplished ere long by Emmanuel, the Savior of the world.
and hell, to be accomplished ere long by Emmanuel, the Saviour of the world.
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Now, out of their Vivificabit we may learne, that mans best life comes from Gods grace:
Now, out of their Vivificabit we may Learn, that men best life comes from God's grace:
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unlesse he revive us with his Spirit, wee are dead in sinne, like the Widow in pleasure: 1 Tim. 5. She was dead, though alive.
unless he revive us with his Spirit, we Are dead in sin, like the Widow in pleasure: 1 Tim. 5. She was dead, though alive.
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Secondly, these men buried in miseries; cry, Vivemus, We shall live; to teach, that life is to be hoped for in the jawes of death;
Secondly, these men buried in misery's; cry, Vivemus, We shall live; to teach, that life is to be hoped for in the Jaws of death;
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and though the Grave gapes never so wide, yet it cannot devoure the Article of our Resurrection.
and though the Grave gapes never so wide, yet it cannot devour the Article of our Resurrection.
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Wherefore my spirit and flesh shall rest in hope; Wherefore my Spirit and Flesh shall rest in hope;
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for though after my skin, wormes destroy this body, yet with these eyes I shall see God. for though After my skin, worms destroy this body, yet with these eyes I shall see God.
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Thirdly, here are Gods children in the darke night of Captivity, raising arguments of comfort, to helpe one another;
Thirdly, Here Are God's children in the dark night of Captivity, raising Arguments of Comfort, to help one Another;
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teaching that man should never despaire of Gods goodnesse, or his owne Salvation, but to beleeve in hope, though against hope:
teaching that man should never despair of God's Goodness, or his own Salvation, but to believe in hope, though against hope:
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He that is good to himselfe, neede not feare that God will be ill to him.
He that is good to himself, need not Fear that God will be ill to him.
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Would time permit, I might shew you how this Text was verified upon Christ, and how upon each Christian;
Would time permit, I might show you how this Text was verified upon christ, and how upon each Christian;
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how Christ had these three dayes of Death, Buriall, and Resurrection, upon whom God did let fly,
how christ had these three days of Death, Burial, and Resurrection, upon whom God did let fly,
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like an enraged Lyon, did teare, and smite him in the day of his fierce wrath;
like an enraged lion, did tear, and smite him in the day of his fierce wrath;
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and how each Christian must drinke after him in this bitter cup, and in this life passe through the Iewes purgatory.
and how each Christian must drink After him in this bitter cup, and in this life pass through the Iewes purgatory.
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But I hasten to the period of all, which like Iobs latter end, is better than his beginning, which stands like a beloved harbour beyond a churlish sea;
But I hasten to the Period of all, which like Jobs latter end, is better than his beginning, which Stands like a Beloved harbour beyond a churlish sea;
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which looks like a cleare Heaven after a battaile of clouds, and thunder; 'tis Visio Dei after all these tearings, and smitings, deaths, and burials, Vivemus coram eo.
which looks like a clear Heaven After a battle of Clouds, and thunder; it's Visio Dei After all these tearings, and smitings, death's, and burials, Vivemus coram eo.
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We shall live in his sight. ANd this is no meane happinesse, to live in Gods sight;
We shall live in his sighed. ANd this is no mean happiness, to live in God's sighed;
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in the last Chapter, the Lord turned his backe upon them, and did what he threatned, Ier 7.15. I will cast you out of my sight:
in the last Chapter, the Lord turned his back upon them, and did what he threatened, Jeremiah 7.15. I will cast you out of my sighed:
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And this Cain confessed to be no light punishment, but one greater than he could beare. Gen. 4.14. Behold, thou hast driven mee out this day from the face of the earth, and from thy face shall I bee bid;
And this Cain confessed to be no Light punishment, but one greater than he could bear. Gen. 4.14. Behold, thou hast driven me out this day from the face of the earth, and from thy face shall I be bid;
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and it shall come to passe, that every one that findes mee, shall slay mee. Some affirme, that wheresoever Caine set his foote, the earth trembled:and it shall come to pass, that every one that finds me, shall slay me. some affirm, that wheresoever Cain Set his foot, the earth trembled:
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and Procopius adds a tradition, that hee perpetually saw certaine Spectres with swords of fire, which brought horrible affrightments upon him;
and Procopius adds a tradition, that he perpetually saw certain Spectres with swords of fire, which brought horrible affrightments upon him;
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the truth whereof I know not.
the truth whereof I know not.
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Yet this I am sure of, no sword could be more fiery than that of his conscience, which every moment, with hidden launches, did open his breast and made him thinke every creature he met, owed him a murder.
Yet this I am sure of, no sword could be more fiery than that of his conscience, which every moment, with hidden launches, did open his breast and made him think every creature he met, owed him a murder.
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And such is the estate of every one whom God turnes his backe upon; but now, it was Israels comfort, that the Lords face was turned to them; his favour, and protection;
And such is the estate of every one whom God turns his back upon; but now, it was Israel's Comfort, that the lords face was turned to them; his favour, and protection;
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and though hitherto they had been cast out of both, yet now they should live in his sight.
and though hitherto they had been cast out of both, yet now they should live in his sighed.
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In a word, the life which the Prophet here meanes was primarily, a temporall life, secondarily, an eternall life;
In a word, the life which the Prophet Here means was primarily, a temporal life, secondarily, an Eternal life;
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absolutely the life of Grace, by consequence, that of Glory:
absolutely the life of Grace, by consequence, that of Glory:
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So the Chaldee para. renders my Text, vita donabit nos in diebus consolationis qui venturi sunt, in die resurrectionis mortuorū suscitabit nos, & vivemus coram eo.
So the Chaldee para. renders my Text, vita donabit nos in diebus consolationis qui venturi sunt, in die resurrectionis mortuorū suscitabit nos, & vivemus coram eo.
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That is, wee shall leade a happy life here, and a glorified life hereafter: these two following one another, like the twinnes out of Rebecca's wombe;
That is, we shall lead a happy life Here, and a glorified life hereafter: these two following one Another, like the twins out of Rebecca's womb;
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the later laying hold upon the former, and more then these two, no covetous Jew could desire.
the later laying hold upon the former, and more then these two, no covetous Jew could desire.
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I cannot stay to shew you how this Prophesie was verified upon Israel & Iudah; whom the Lord,
I cannot stay to show you how this Prophesy was verified upon Israel & Iudah; whom the Lord,
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after seventy yeares captivity, raised from the graves of Assyrian bondage, and brought them back to that Ierusalem, which they beheld with as many tears of joy,
After seventy Years captivity, raised from the graves of assyrian bondage, and brought them back to that Ierusalem, which they beheld with as many tears of joy,
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as they remembred with sorrow, when they sate down by the Waters of Babylon; where again they lived in Gods sight, until new sinnes provoked a more consuming wrath,
as they remembered with sorrow, when they sat down by the Waters of Babylon; where again they lived in God's sighed, until new Sins provoked a more consuming wrath,
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and the Romans, for crucifying theire innocent Messiah, made the Jewes blood as cheape as their mothers teares.
and the Roman, for crucifying their innocent Messiah, made the Jews blood as cheap as their mother's tears.
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The few sands which are yet behinde, shall run forth in a short review of my Text, by way of application;
The few sands which Are yet behind, shall run forth in a short review of my Text, by Way of application;
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and so Ile commend you to God.
and so I'll commend you to God.
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Come let us returne to the Lord &c. HAd Hosea uttered his Prophesie the last yeare, it would have beene hard to say,
Come let us return to the Lord etc. HAd Hosea uttered his Prophesy the last year, it would have been hard to say,
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whether hee meant Israel or England: the Sceanes are the same, onely the Actors differ; both of us have beheld a Tragedy commenced in our owne blood:
whither he meant Israel or England: the Scenes Are the same, only the Actors differ; both of us have beheld a Tragedy commenced in our own blood:
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Ierusalem bore the first part, London the second. Lord how are we spoyled? said the Prophet of them;Ierusalem boar the First part, London the second. Lord how Are we spoiled? said the Prophet of them;
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and may not I say so of this place? A City undone, and no man the richer:
and may not I say so of this place? A city undone, and no man the Richer:
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Above 1200 slaine, and no sword seen;
Above 1200 slain, and no sword seen;
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Lord how are we spoyled? How is Ierusalem become a desolate widow? It was the Lamentation of Ieremiah, and may it not be revived upon London? how was she forsaken, not onely of her children,Lord how Are we spoiled? How is Ierusalem become a desolate widow? It was the Lamentation of Jeremiah, and may it not be revived upon London? how was she forsaken, not only of her children,
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but of her God, and many moneths sate, like Rachel, weeping for her children and would not be comforted because they were not.
but of her God, and many months sat, like Rachel, weeping for her children and would not be comforted Because they were not.
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Your doores which were used to be opened to your friends, were shut up by disease;
Your doors which were used to be opened to your Friends, were shut up by disease;
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and the very casements whereat you tooke the breath of life, did let in death:
and the very casements whereat you took the breath of life, did let in death:
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so that wee may cry with Israel, The Lord hath torne, and the Lord hath smitten us, and as the Magicians said of the lice of Egypt, Exod. 8.16. They were digitus Dei, the finger of God;
so that we may cry with Israel, The Lord hath torn, and the Lord hath smitten us, and as the Magicians said of the lice of Egypt, Exod 8.16. They were Digitus Dei, the finger of God;
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Wee may of our Visitation, 'twas manus Dei, the hand of God; and therefore we call it plaga, a stroake, a blow from heaven.
we may of our Visitation, 'twas manus Dei, the hand of God; and Therefore we call it plaga, a stroke, a blow from heaven.
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Yet see the goodnesse of the most high;
Yet see the Goodness of the most high;
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no sooner had we, by the appoyntment of our most gracious Soveraigne, run to the second of Ioel, and proclaimed a Fast;
no sooner had we, by the appointment of our most gracious Sovereign, run to the second of Joel, and proclaimed a Fast;
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called a solemne assembly, and cryed with Israel, venite & revertamur, O come, let us returne unto the Lord.
called a solemn assembly, and cried with Israel, venite & revertamur, Oh come, let us return unto the Lord.
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But that power, who repented of making us, did also repent of destroying us;
But that power, who repented of making us, did also Repent of destroying us;
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and said, My Spirit shall not alwaies contend with man, least the soules which I have made, should faile before me. Isai. 57.
and said, My Spirit shall not always contend with man, lest the Souls which I have made, should fail before me. Isaiah 57.
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And as Ieremiah cryed, God is the health of Israel;
And as Jeremiah cried, God is the health of Israel;
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Chap. 3. so may I, God is become the health of London: it was not the Frost,Chap. 3. so may I, God is become the health of London: it was not the Frost,
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nor the Snow, nor any of natures colds, throwne downe from those moving shops of Meteors,
nor the Snow, nor any of nature's colds, thrown down from those moving shops of Meteors,
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but Dominus sanauit, the Lord hath healed, the Lord hath bound us up.
but Dominus sanauit, the Lord hath healed, the Lord hath bound us up.
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And now let me direct my speech to you, right Honourable, and the inhabitants of this City,
And now let me Direct my speech to you, right Honourable, and the inhabitants of this city,
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and say in the words of the Saviour of the World; Art thou made whole? sinne no more, least a worse thing happen to thee:
and say in the words of the Saviour of the World; Art thou made Whole? sin no more, lest a Worse thing happen to thee:
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though yee have escaped the last yeares contagion; yet there is a Tophet in Isaiah, where plagues are eternall.
though ye have escaped the last Years contagion; yet there is a Tophet in Isaiah, where plagues Are Eternal.
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And therefore let every man beginne a reformation at home, & as those cryed out, much more will I, every man to his tents, O Israel; to his conscience, O London.
And Therefore let every man begin a Reformation At home, & as those cried out, much more will I, every man to his tents, Oh Israel; to his conscience, Oh London.
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Now looke to thine owne house David. Now look to thine own house David.
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I make no question, but much cost and labour has beene bestowed in ayring and cleansing your houses;
I make no question, but much cost and labour has been bestowed in airing and cleansing your houses;
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but it is to no purpose, unlesse you sweepe out sinne, which Solomon calls, the plague of the heart, turne that out of your shops and consciences, it will prove a better antidote,
but it is to no purpose, unless you sweep out sin, which Solomon calls, the plague of the heart, turn that out of your shops and Consciences, it will prove a better antidote,
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than all the Pitch, Rue, and Franckincense in the World. Infect the aire no more with your oathes and courteous equivocations;
than all the Pitch, Rue, and Frankincense in the World. Infect the air no more with your Oaths and courteous equivocations;
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make not your selves worse in belying your wares, that they are better:
make not your selves Worse in belying your wares, that they Are better:
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the most winning eloquence a trades-man can speake, is truth, and the best way to thrive apace, is to pray.
the most winning eloquence a tradesman can speak, is truth, and the best Way to thrive apace, is to pray.
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Look not upon the next life, as Mathematitions do at heaven, through a cranney, or hole, out of a darke Chamber, which renders it poore and small;
Look not upon the next life, as Mathematitions do At heaven, through a cranney, or hold, out of a dark Chamber, which renders it poor and small;
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not venture your hopes of heaven, like Cain, to build upon earth.
not venture your hope's of heaven, like Cain, to built upon earth.
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Raise not the walls of your houses with the ruine of Gods house, or your neighbours;
Raise not the walls of your houses with the ruin of God's house, or your neighbours;
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nor pay your Lecturers with your Parsons tithes:
nor pay your Lecturers with your Parsons Tithes:
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let not the wrack't out blood of the Tenant cry against you, nor your workmens wages be kept backe.
let not the wracked out blood of the Tenant cry against you, nor your workmen's wages be kept back.
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Use not false lights, and a deceitfull ballance, wherein your soules are put and found too light.
Use not false lights, and a deceitful balance, wherein your Souls Are put and found too Light.
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And beleeve me, before it is too late, Godlinesse is great gaine, and there's no such policy in this World,
And believe me, before it is too late, Godliness is great gain, and there's no such policy in this World,
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as to bee an honest man.
as to be an honest man.
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And you my Lord, and your brethren, to whom the government of this City is committed, I know, you have taken all the courses, that wisedome can thinke of, to stay the infection,
And you my Lord, and your brothers, to whom the government of this city is committed, I know, you have taken all the courses, that Wisdom can think of, to stay the infection,
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when there is but one way to doe it, that is, to make your Citizens good:
when there is but one Way to do it, that is, to make your Citizens good:
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but you will say, 'tis God that must doe this, you cannot; tis true, your part is only to shew them the way by a good example:
but you will say, it's God that must do this, you cannot; this true, your part is only to show them the Way by a good Exampl:
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and seeing your spirit is the first wheele, whereunto all others are fastned; it is necessary that you give a good motion;
and seeing your Spirit is the First wheel, whereunto all Others Are fastened; it is necessary that you give a good motion;
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for it is held by some Astronomers, that when the Sunne stood still in the time of Ioshuah, the Moone and Starres kept the like pause.
for it is held by Some Astronomers, that when the Sun stood still in the time of Joshua, the Moon and Stars kept the like pause.
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Now, if you that are Governours, would have the Plague a stranger in the City, then see that in your Courts of Iudicature, justice and mercy kisse each other:
Now, if you that Are Governors, would have the Plague a stranger in the city, then see that in your Courts of Judicature, Justice and mercy kiss each other:
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Let justice runne downe like water, and righteousnesse as the river, Amos 5.24. It will clense the City better, then all your Conduits let loose upon Sundayes.Let Justice run down like water, and righteousness as the river, Amos 5.24. It will cleanse the city better, then all your Conduits let lose upon Sundayes.
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Suffer not the wicked Advocate, who plowes lies, and exchanges God for a bribe, to put Trueth upon the Rack,
Suffer not the wicked Advocate, who plows lies, and exchanges God for a bribe, to put Truth upon the Rack,
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and stretch a Clients cause with delayes, as the Shoomaker doth Leather with his teeth:
and stretch a Clients cause with delays, as the Shoemaker does Leather with his teeth:
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these men are our Plagues in the times of health, and it put Gods mercy to a stand,
these men Are our Plagues in the times of health, and it put God's mercy to a stand,
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when in Ierusalem there was not found a man that executed justice, Iet. 5. How shall I pardon thee for this? (saith the Lord, ver. 7.
when in Ierusalem there was not found a man that executed Justice, Jet. 5. How shall I pardon thee for this? (Says the Lord, ver. 7.
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But God hath set you on high to no other purpose, then to punish vice beneath you;
But God hath Set you on high to no other purpose, then to Punish vice beneath you;
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and if you suffer that to rise, it will trample you under foote; and therefore, continue my Lord, like a good Moses, to stand in the gap;
and if you suffer that to rise, it will trample you under foot; and Therefore, continue my Lord, like a good Moses, to stand in the gap;
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pleade before God the cause of his people with your prayers; and before his people, the cause of God with your sword.
plead before God the cause of his people with your Prayers; and before his people, the cause of God with your sword.
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And let me beseech all that heare me, that they would leave no sparkes of sinne raked up in their consciences,
And let me beseech all that hear me, that they would leave no sparks of sin raked up in their Consciences,
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least the fire of Gods wrath breakes out againe more furiously the next spring.
lest the fire of God's wrath breaks out again more furiously the next spring.
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Verifie the first part of my Text, Returne to the Lord with all your hearts, with all your soules;
Verify the First part of my Text, Return to the Lord with all your hearts, with all your Souls;
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and he will verifie the second, sanabit, hee will heale, hee will binde us up. And though for two dayes, you, and your shops, and your tradings have laine dead,
and he will verify the second, sanabit, he will heal, he will bind us up. And though for two days, you, and your shops, and your tradings have lain dead,
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yet there's a third day, wherein God will raise you up, and make you live in his sight, where Divine protection shall watch over you here,
yet there's a third day, wherein God will raise you up, and make you live in his sighed, where Divine protection shall watch over you Here,
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and keepe all Plagues from your bodies, as the Nurse does flyes from the face of her sleeping childe, till you enter into the other vision of God, the sight of Glory;
and keep all Plagues from your bodies, as the Nurse does flies from the face of her sleeping child, till you enter into the other vision of God, the sighed of Glory;
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where our miseries can have no beginning, nor our felicity any ending;
where our misery's can have no beginning, nor our felicity any ending;
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where youth shall not waxe old, nor health impaire, but these bodies, which are now the shops of all diseases, shall become as impassible as Angels,
where youth shall not wax old, nor health impair, but these bodies, which Are now the shops of all diseases, shall become as impassable as Angels,
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as subtile as rayes of light, as radiant as the Sunne, and as swift as the wings of thunder,
as subtle as rays of Light, as radiant as the Sun, and as swift as the wings of thunder,
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and we shall lead no other life than that of God; of the knowledge of God, of the love of God;
and we shall led no other life than that of God; of the knowledge of God, of the love of God;
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and that as long as God shall be God: and therefore, venite & revertamur ad Dominum.
and that as long as God shall be God: and Therefore, venite & revertamur ad Dominum.
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Come, and let us returne to the Lord, for hee hath torne, and hee will heale us, hee hath broken, Come, and let us return to the Lord, for he hath torn, and he will heal us, he hath broken,
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and hee will binde us up. After two dayes hee will revive us, the third day hee will raise us up,
and he will bind us up. After two days he will revive us, the third day he will raise us up,
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and we shall live in his sight. Which God of his mercy grant, &c. FINIS.and we shall live in his sighed. Which God of his mercy grant, etc. FINIS.
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