Come and let us returne.

THis life is a journey to another, to a better life, 'tis mans way upon earth, 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 [Page 5]Cradle and a Grave: But as in a Labyrinth, so here, many turnings there are, many aberrations, and there­fore the Scripture cryes, cavete, take heede, 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: this is the way walke in it: The Church is your way, the Priest your guide, follow them, and you shall finde rest to your soules.

But alas we are men, & while we cary about us these bodies of clay, we shall either fall, as the most righ­teous man doth, seaven times a day, or else forsake the right way, as Baalam did, who followed the wa­ges of unrighteousnes, 2. Pet. 2. in many things we all offend, and who can say, that when pleasure and pro­fit have beckned to him, he has not beene ready to say to God, 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.

O but her's our comfort, the errors in our life are not like those in warre, for which all repentance comes too late, no, being out of the way we may get in a­gaine; 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; 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.

But what is it that so makes us loose our way? O 'tis sinne, and therefore it is called transgressie from gressus, our going; and whereas it promiseth us a nearer way and a fairer, as theeves doe the true men, when they leade them into a wood, yet alas 'tis meere deceit, and therefore called the deceitfulnesse of sinne, Heb. 3.13. 'Tis Gull, a tricke which the grand Cheator put upon our Mother in Paradise, who pro­mised her the nearest way to Divinity, but shee found the cleane contrary, Serpens seduxit, the Serpent hath deceived me and led me out of the way. 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: 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; Gods way, and the way of life, into the Divels way, and way of death: Manasseh led Israel out of the way: 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: some had bought Farmes, and must goe see them; some yoakes of Oxen, and must goe prove them, and some had marryed wives, and must goe bed them; that is, their affections, like Sisera were nailed to the earth, and the wayes of God not once thought on: 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 the end thereof is death: And though sinne may set a [Page 7]man a chaire, as it did the scorner, in the 1. Psalme; or a stoole, 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.

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; 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, and we should have somewhat to say, yet sinne leades all out of the way, the way to heaven, and who is angry who falls out with that?

It leads the old man out of his way, who should make haste home, death being close at his heeles; and it leads the young man out of his way, and betrayes him to theeves which wound his conscience, and rob him of his innocence; and often time casts him into a pit, the pit of despaire, from whence there is no re­demption.

And therefore, seeing young and old; 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: and seeing, with the Prodigall, we have gone into a farre Countrey (every sinner goes farre from heaven, 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, like us, travelled into the wildernesse of Sinne, are now making haste backe againe, their way is our way; their home, our home: let their faith bee [Page 8]our faith too; and their voyce our voyce, we stirring up one another as they here doe, venite & reverta­mur, Come, let us returne. So much for the persons and their ingenuous confession: I come to the next thing, the Act, which they resolve upon, revertamur,

Let us returne.

BVt can a man returne when he will? Hath hee power, as to sinne, 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?

I answere, they are both true; and the second sup­poses the former; our returne, Gods preventing grace; by which being led, we freely goe, and the Lord brings us backe to him, yet not without our selves; that is, God doth so reduce man to himselfe, that we are neither refractory nor idle, 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; so we must obey the sweet motions of precious Grace, which some men resist to their owne damnation.

Tis true, the Graces of God insinuate themselves by secret wayes, and the impressions of the will are extreamely nice; all that past is, is a dreame, and the future a cloud where thunders murmure in the darke: and though the matter be plaine, to wit, no man comes to Christ, except the Father draw him, Ioh. 6. yet the [Page 9]manner how, is most hidden and secret. God drawes every man, yet not violently by the head and shoul­ders; but rather by the eares, with sweet and gracious perswasions. I let them with the cords of love, Hos. 11.4. God led, but they followed; and leads by peace­full love, no rough violence: As the Sun, who breaks neither doores nor windowes to enter into houses, but penetrates mildly with his gentle beames; so Grace finds a quiet passage into mans soule; which like a chaste love, being fairely woo'd, is most willing to be won.

Indeed, from the beginning it was not so; 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, for then man might be saved without himselfe, and all the rewards of Ver­tue would perish in the world. 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. I will draw them, saith the Lord, Chap. 11. and they shall seeke me, in the vers. before my Text.

But to leave the dispute, and come to the practise: 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. Will you stand still as Lots wife did; and thinke to be ravished to heaven by some fatall decree? fie no: 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.

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 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 he calls to us by his Prophet, Iere. 3.22. O yee disobedient children, returne, and I will heale your backslidings; let us take up that answere which the Prophet made for them, Behold we come unto thee, for thou art the Lord our God. Thus much for the Act revertamur: I come to the Object, to whom, that is, ad Dominum: Let us returne

To the Lord.

PEccantes recedunt a Deo, affectuum non locorum spa­tijs, saith Saint Ierome, Sinners wander from God, by the distance of affections, not of place; they may goe from his mercies, they can never goe from his judge­ments the Prodigall childe, from his fathers house, went afar off; but as by sinning, we depart from God; so by forsaking it, we come backe againe; 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. 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, as dogs to the vomit, or the sow that was washed, to wallow in the mire: but these are the Devils returnes, a malo ad pejus; ours must be to the Lord: Turne ye unto him [Page 11]from whom ye have deeply revolted, Esay 21. from whom we have strayed, to him we must goe backe: Against thee onely have I sinned, Psal. 51. and therefore to thee onely will I returne, Esay 44.

Well, these men did so, and to the honour of their faith be it first spoken, that although they had sinned against heaven, and the Lord of it, and were of sonnes become rebels, yet they knew, God remained un­changeable, and if they would returne, he would be still their father: 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.

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.

Though every man had gone after his owne lusts, and scattered their wayes to strange gods, Ier. 3.13. yet now they will not onely mend one, but one ano­ther, such is their Charity, that they will not steale, no not to heaven, but stirre up all to go; you heare no lasie Solifidians creditè, nor the Centurions Ite, goe thou, go he, but the Saints community, venite, come let us.

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: 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. Non quaerit quae sunt suae, saith St. Paul, 1. Cor. 13. Shee seekes not her owne; she was not so nobly borne to be her owne center, and Divinity, but like the Sun, to do good to all.

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.

You are not much to afflict your selves to become perfect: (saith St. Augustine) Love God, and then doe what you will: And if you would know whether your love to God be reall; mark how you love your neighbour; by how much the lines draw nearer to one another, by so much the more they approach the Center: by how much the nearer you approach to your neighbour in love, by so much the nearer you are to God.

In the old Law the Iewes were commanded to lift an Oxe or an Asse out of the Pit, into which they were fallen: 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, than does the Oxe or the Asse: And it was our Saviours charge to St. Peter Luke 22. Thou being converted, strengthen thy brethren: Peter, lovest thou me? then feede my sheepe.

Wee are members of that one body, whose head is Christ: and as in the naturall, so in this mysticall bo­dy; one member has neede of another member: 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: And this St. Paul calls the fulfilling of the Law, Rom. 13.10. For the Law com­mands no more than to love: And a more delicate warre (saith Chrysologus) was never heard of, than to [Page 13]conquer all by love: 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.

Surely Charity is a sacred flame, kindled in our breasts by the God of Nature; 'tis the soule and life of the whole World; 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 gives light by holy examples, and heat by pious ad­monition, teaching and admonishing one another, Col. 3.16.

The Donatists would to heaven alone, as wee have some, who will allow salvation to none, but them of their faction: whereas the blessed St. Paul would have ventured to be accursed for the salvation of his bre­thren, and these good men here judged it, in glori­ous piety, a piece of repentance, to be repented of, to returne to the Lord alone; 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: this made them move together like the fingers of one hand, like the eyes of the same head; 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.

Note againe out of their venite, what we may think of those, who neither returne to God themselves, nor suffer others, but are as the Authors of their Schisme, so the hinderers of their conversion.

Truely we may fafely judge, that they are not of [Page 14]Christs fold who mis-leade his sheepe: and it was a sinne, which made Lucifer the Divel to draw the An­gels away from God; and they who on earth goe a­bout to divide Christs seamlesse coat, the Church; shew that they are not members of his body.

Union builds Gods Church, but Schisme puls it downe: and judge you, whether it be not a greater sin then Idolatry, when it was punished with a greater vengeance then Idolatry; 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; and made that earth which fed the peacefull, devoure the factious Israelites, who went downe quicke into the grave, and because they were so un­worthy to live, the Lord scarce permitted them to dye: but gave them that deadly vae of our Saviour, Matth. 11 7. Woe to them by whom offences, come.

It was Ieroboams brand set upon him by God him­selfe, that he made Israel to sinne, and brought that Schisme into the Church, which rent 10 Tribes, not onely from the Scepter, but the God of Iudah: As for himselfe, hee lived to see his Altars cracke under the horrour of his new religion, 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 the miserable Tribes whom he seduced, were lost in forraigne captivity, and scattered as so much dust before the wind, or as so many strawes up­on a wrought sea.

And thus (in Eusebius) the famous Schismaticke No­vatus, swore all his Communicants upon the Sacra­ment, [Page 15]that they should adhere to his Sect, and never more returne to the Orthodox Cornelius.

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 horrour and detestation of every eye.

The speediest way to set a man at variance with God, is to be at opposition with his brother; and what a shame is it, that Theeves and Murderers should goe more friendly to hell, than Christians doe to he even.

O that our Novatian brood, they of the separation, would consider this, who dispose Heaven to [...] but them of their brother and sisterhood; would they would remember, That heaven was made for more then for themselves, though they entitle God to a cruell Decree, and passe the sentence of Reproba­tion, upon all that are not as mad as themselves: 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; by the same mother, the Church; by the same Redeemer, Christ: And therefore I will beseech all Christians, in the powerfull words of an Apostle, 1. Cor. 1.10. by the Name of our Lord Iesus Christ, that they would be perfectly joyned together in the same judgement, and the same minde, that yee all speake the same things.

And if ye now hope to reestablish your broken peace with God,The newes Carryer of Ipswich. you must be at unity with his Church; 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 [Page 16]on worke pay him his wages: as for our selves, the way to recover our union with God, lies in the hap­py agreement with one another, 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.

For he hath torne, and he hath smitten us.

ANd this may seeme a strange reason, that a man should returne to him, by whom he is sore woun­ded; 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.

Yet such is the wholesome power of affliction, that whom faire words could not returne, rough blowes will bring backe againe; and the Prodigall childe did more at the urgence of hunger and could, than at the teares, and oratory of his Father.

Ionah in faire weather would be running from God, but the tempest and the Whale brought him backe againe. Nay, a Dungeon freed Manasseh from the Pit of Hell; 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.

This people, who in prosperity, (like Balaam) rode poast to sinne, yet when Divine vengeance drew up­on them, as the Angel did upon him, then downe up­on their faces, and cry, If it displease the Lord, wee will goe backe againe, Numb. 22. These who before [Page 17]made the holy one of Israel to cease, yet now the rod is upon them, sue to him without ceasing, and ve­rifie that which the Lord spake in the verse before, in angustijs manè requirent me, in their afflictions they will seeke me earely.

Truely in this, men use God, as children doe fruite trees, throw stickes at them in faire weather, but when once a storme comes, runne under them for shelter.

The Lord could not otherwise scowre Israel, but with the file of afflictions; they would not looke to­wards their Maker, untill the destroyer was come forth; nor turne backe, till judgement trode on their heeles: this indeede prevailed more with them, with­out speaking a word, than God, and all his Prophets could with their passionate Sermons.

The Almighty threatned them two verses before this: I will be a Lyon unto Ephraim, and as a yong Lyon to the house of Judah; I will teare, even I, and none shall rescue them: yet threatning would doe no good, no newes as yet of their conversion; but when the wrath of God had brought the Assyrian troopes into their land, and they beganne to bathe their swords in their bowels, then every man to his knees, O Israel! venite & revertamur, come, and let us returne to the Lord.

O how powerfull is Justice to save, when grace comes with it: these, who before forgat God and themselves; yet now in their miseries remember both: they, who before sought after pleasures and pro­fits, yet now when the Lord slew them, then they sought him, Psal. 78.

'Tis true, Reprobates will not owne God in his Judgements, unlesse extreame; nothing can startle some but thunder; yet good natures will repent at the first blow, and like gracious children, kneele to the mothers for mercy at one whipping.

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, but Dominus rapuit, the Lord hath smittenus.

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 returne they will, because he hath smitten them.

Now their argument may bee framed thus: 'Tis Gods Nature (say they) to punish where he affects, and to chasten every sonne whom he loves: Now like a just father, he hath smitten us, but to breake our sto­macks, not our bones; though he punishes our sinnes, yet he pitties our humanity; like a wise Chyrurgion he has torne us, yet not to kill, but cure our festered sores: hee is salus Israel, Jer. 3. the health of Israell; therefore let us returne.

And thus, like Iob, they acknowledge affliction com­meth not out of the dust, nor misery spring out of the earth; and therefore resolve with that Champion of heaven, Though the Lord teares and slaies us, yet will we trust in him.

And happy are they who so kisse the sonne, when he is first angry, and fall upon their knees, before his whole displeasure bee arose; a teare may doe that [Page 19]with God in time, which afterwards a shower of blood cannot.

But thrice miserable they, who when they feele the rod, yet will not see the hand, but arme themselves with Past-boord against the murthering Canon, and begge of the creature helpe against the Creator.

Thus Asa in his disease sought to the Physitian, not the Lord: thus Iobs Wife in her husbands misery, when he should have kneel'd to Prayer, fell to cur­sing: 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, 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 as Hannah sung, 1 of Sam. 2. It is the Lord that kils and makes alive, that brings downe to the grave, and lifts up againe, ideo revertamur, cries Israel, therefore let us returne: and this is the first argument: the second is drawne, A misericordia dei, from Gods mercy.

He will heale, he will binde us up.

A Metaphor taken from Physitians and Chyrur­geons: the Septuagint turnes it, alligabit sicut fas­cijs, he will binde us up as with swathes, as Chyrurge­ons doe sores till they are whole: St. Ierome uses the word [...], linteola, Linnen ragges put by a Chyrur­geon into wounds, to eate out the corrupt mat­ter.

Indeed in Israels recovery the Lord used much Art, and played the skilfull Chyrurgeon: first he ap­plyed [Page 20]applyed sharpe corrosives to eate out the festered corruption; judgement to eate out sinne; then he sup­pled their broken spirits with his mercy, and swathed them with a gratious pardon: 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: the balmes of Gilead were antidotes too weake; 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.

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, nor cure you of your wound.

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: What is the Physitian over his patient without God? but a busie Ant, striving to put life into a moun­taine. There is no flying from him, but to him; from the hand of his justice, to the armes of his mercy, and looke how much the arme in length exceedes the hand; by so much his mercy, to the penitent, is exten­ded beyond his justice.

O! this is a safer Sanctuary, than was Ierusalems hal­lowed Temple: 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: mens mercies are sometimes cruell, alwaies deceitful; [Page 21]but Gods are sure mercies, such as never failed any soule that trusted in him.

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: Re­turne to me, (saith the Lord) and I will heale all thy Re­bellions, Jer. 3.22.

And therefore out of this booke, let me take up one peeble, to throw against the brow of the Gyant Despaire: though the Lord, like an inraged Lyon, does smite, and teare us with his judgements, yet wee here learne, if we will returne, he wil heale us, hee will binde us up, and why will he? O, 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.

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: 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.

Secondly, he shall come with infinite vertue, and unspeakable comfort, hee shall come with healing upon his Wings; and therefore never feare your sa­nabit, but God will heale, and bind you up; and this is the second argument: The third is drawne, A poten­tia, & bonitate Dei, from Gods power and goodnesse.

After two dayes hee will revive us, the third day hee will raise us up.

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, 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. Now if two dayes bee taken for a short time, then the argu­ment runs thus:

The time wherein we are to be afflicted, is no long time, therefore never despaire, 'tis but two dayes, no more, 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, 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.

But if the third day bee taken for along time, then thus: The Lord can raise a carkasse, as well after three dayes, when it beginnes to smell and putrifie, as the first day and houre it dyed. 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. Now if Prophets could doe thus, surely the God of those Prophets could doe much more; and therefore, although three daies (that is along time) we have laine in the grave of our captivity, yet the Lord can raise us up.

Some have undertaken to shew these three dayes in the Chapter before my Text, at whose, 14. ver. the Lord said, He would be a Lyon to Ephraim, and Iudah, and would teare them as a Lyon doth his prey, 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. 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; 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.

Thirdly, the Lord sayes in that same ver. he would not forsake them for ever, Donec, Vntill they acknow­ledged their faults, and sought him, no longer: shew­ing that after those dayes, of death, and buriall, hee would returne, and put new life into his people; which is to be understood, not carnally, but spiritually; and respects not onely their deliverance out of Babylon, but their freedome from the slavery of sinne, and hell, to be accomplished ere long by Emmanuel, the Savior of the world. Now, out of their Vivificabit we may learne, that mans best life comes from Gods grace: 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.

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; and though the Grave gapes never so wide, yet it cannot devoure the Article of our Resurrection. Wherefore my spirit and flesh shall [Page 24]rest in hope; for though after my skin, wormes destroy this body, yet with these eyes I shall see God.

Thirdly, here are Gods children in the darke night of Captivity, raising arguments of comfort, to helpe one another; teaching that man should never despaire of Gods goodnesse, or his owne Salvation, but to be­leeve in hope, though against hope: He that is good to himselfe, neede not feare that God will be ill to him.

Would time permit, I might shew you how this Text was verified upon Christ, and how upon each Chri­stian; how Christ had these three dayes of Death, Bu­riall, and Resurrection, upon whom God did let fly, like an enraged Lyon, did teare, and smite him in the day of his fierce wrath; and how each Christian must drinke after him in this bitter cup, and in this life passe through the Iewes purgatory.

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; 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.

We shall live in his sight.

ANd this is no meane happinesse, to live in Gods sight; 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: And this Cain con­fessed to be no light punishment, but one greater than he could beare. Gen. 4.14. Behold, thou hast dri­ven [Page 25]mee out this day from the face of the earth, and from thy face shall I bee bid; 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 Procopius adds a tra­dition, that hee perpetually saw certaine Spectres with swords of fire, which brought horrible af­frightments upon him; the truth whereof I know not.

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.

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 though hitherto they had been cast out of both, yet now they should live in his sight.

In a word, the life which the Prophet here meanes was primarily, a temporall life, seconda­rily, an eternall life; absolutely the life of Grace, by consequence, that of Glory: 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. 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; the later laying hold upon the former, and more then these two, no covetous Jew could desire.

I cannot stay to shew you how this Prophesie was verified upon Israel & Iudah; whom the Lord, 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, 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, and the Romans, for cruci­fying theire innocent Messiah, made the Jewes blood as cheape as their mothers teares.

The few sands which are yet behinde, shall run forth in a short review of my Text, by way of ap­plication; and so Ile commend you to God.

Come let us returne to the Lord &c.

HAd Hosea uttered his Prophesie the last yeare, it would have beene hard to say, 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: Ierusalem bore the first part, London the second. Lord how are we spoyled? said the Prophet of them; and may not I say so of this place? A City undone, and no man the richer: Above 1200 slaine, and no sword seen; 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, but of her God, and many moneths sate, like Rachel, wee­ping for her children and would not be comforted be­cause they were not.

Your doores which were used to be opened to your friends, were shut up by disease; and the very casements whereat you tooke the breath of life, did let in death: 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; Wee may of our Visitation, 'twas manus Dei, the hand of God; and therefore we call it plaga, a stroake, a blow from heaven.

Yet see the goodnesse of the most high; no soo­ner had we, by the appoyntment of our most graci­ous Soveraigne, run to the second of Ioel, and pro­claimed a Fast; called a solemne assembly, and cry­ed with Israel, venite & revertamur, O come, let us returne unto the Lord. But that power, who repen­ted of making us, did also repent of destroying us; and said, My Spirit shall not alwaies contend with man, least the soules which I have made, should faile before me. Isai. 57.

And as Ieremiah cryed, God is the health of Israel; Chap. 3. so may I, God is become the health of London: it was not the Frost, nor the Snow, nor a­ny of natures colds, throwne downe from those moving shops of Meteors, but Dominus sanauit, the Lord hath healed, the Lord hath bound us up.

And now let me direct my speech to you, right Honourable, and the inhabitants of this City, 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: though yee have escaped the last yeares contagion; yet there is a Tophet in [Page 28] Isaiah, where plagues are eternall.

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. Now looke to thine owne house David. I make no question, but much cost and labour has beene bestowed in ayring and cleansing your hou­ses; 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, than all the Pitch, Rue, and Franckincense in the World.

Infect the aire no more with your oathes and courteous equivocations; make not your selves worse in belying your wares, that they are better: the most winning eloquence a trades-man can speake, is truth, and the best way to thrive apace, is to pray.

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; not venture your hopes of heaven, like Cain, to build upon earth.

Raise not the walls of your houses with the ruine of Gods house, or your neighbours; nor pay your Lecturers with your Parsons tithes: let not the wrack't out blood of the Tenant cry against you, nor your workmens wages be kept backe.

Use not false lights, and a deceitfull ballance, wherein your soules are put and found too light. And beleeve me, before it is too late, Godlinesse is great gaine, and there's no such policy in this [Page 29]World, as to bee an honest man.

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, when there is but one way to doe it, that is, to make your Citizens good: 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: and seeing your spi­rit is the first wheele, whereunto all others are fast­ned; it is necessary that you give a good motion; 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.

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: 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.

Suffer not the wicked Advocate, who plowes lies, and exchanges God for a bribe, to put Trueth upon the Rack, and stretch a Clients cause with de­layes, as the Shoomaker doth Leather with his teeth: these men are our Plagues in the times of health, and it put Gods mercy to a stand, 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.

But God hath set you on high to no other pur­pose, then to punish vice beneath you; and if you [Page 30]suffer that to rise, it will trample you under foote; and therefore, continue my Lord, like a good Mo­ses, to stand in the gap; pleade before God the cause of his people with your prayers; and before his people, the cause of God with your sword.

And let me beseech all that heare me, that they would leave no sparkes of sinne raked up in their consciences, least the fire of Gods wrath breakes out againe more furiously the next spring.

Verifie the first part of my Text, Returne to the Lord with all your hearts, with all your soules; 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, 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, 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; where our miseries can have no beginning, nor our felicity any ending; 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, as subtile as rayes of light, as radiant as the Sunne, and as swift as the wings of thunder, and we shall lead no other life than that of God; of the knowledge of God, of the love of God; and that as long as God shall be God: and therefore, venite & revertamur ad Dominum.

Come, and let us returne to the Lord, for hee hath torne, and hee will heale us, hee hath broken, and hee will binde us up.

After two dayes hee will revive us, the third day hee will raise us up, and we shall live in his sight.

Which God of his mercy grant, &c.