A Key Opening Mysterious Texts of Scripture, Collection of sermons 5 · Sermon 54

A Key Opening Mysterious Texts of Scripture · Collection of sermons 5 · Sermon 54

p. 747A SUMMONS TO REPENTANCE. THE LIV. SERMON.

EZEK. 18.23.

Have I any deſire at all that the wicked ſhould dye, ſaith the Lord God?

Right Honourable, &c.

WEE read in our Calendars of ſome things that come in at one ſeaſon and goe out at another; but ſinne is not of that nature, it is alwayes comming in, but never goeth out till our exit out of this world. Therefore nothing is more neceſſary at any time, or more ſeaſonable at all times, than the doctrine of repentance: wee cannot heare too often of it, becauſeaaPſal. 19.12.Ps 19:12 none knoweth how oft hee offendeth. Such is the weakneſſe of our nature, and the ſlipperineſſe of our way inbbApoc. 15.2.Rev 15:2 this ſea of glaſſe whereupon wee walke, that wee ſlip and fall daily, and are often maimed and wounded by our falls; and unleſſe by grace the uſe of our limbes bee reſtored unto us and wee raiſed up by repentance, wee lye as a prey for the Devill,cc1 Pet. 5.8.1 Pet 5:8 who runneth about like a roaring Lion, ſeeking whom he may devour. Let it then not ſeem grievous unto you to puniſh anddd2 Cor. 7.11.2 Cor 7:11 take revenge of your ſelves often, who tranſgreſſe more often: to afflict your ſoules often, whoeeEph. 4.30.Eph 4:30 grieve Gods holy ſpirit more often, whereby yee are ſealed to the day of redemption. Sit par medicina vulneri, let the remedy bee anſwerable to the malady, let the plaiſter fit the wound; if the wounds be many let the plaiſters be divers, if the wounds bee wide let the plaiſters bee large. Now to perſwade all that heare mee this day willingly to apply theſe ſmarting plaiſters, to undertake joyfully this taske of godly ſorrow, and perform chearfully p. 748this neceſſary duety of mourning for our ſinnes, I have choſen this Text: wherein God by expreſſing his deſire of the life of a penitent ſinner, aſſureth us that wee ſhall obtaine our deſires, and recover the health of our ſoule if wee take the Phyſicke hee preſcribeth.

Have I any deſire that a ſinner ſhould dye, and not that hee ſhould returne from his wicked way and live? Verſ. 22, 24.If the wicked ſhall turne from all his ſinnes that hee hath committed, and keepe all my ſtatutes, and doe that which is lawfull and right, hee ſhall ſurely live, hee ſhall not dye. All his tranſgreſsions that hee hath committed, they ſhall not be mentioned unto him; in his righteouſneſſe that hee hath done, hee ſhall live. But when the righteous turneth away from his righteouſneſſe and committeth iniquity, and doth according to all the abominations that the wicked man doth, ſhall hee live? All the righteouſneſſe that hee hath done ſhall not bee mentioned: in his treſpaſſe that hee hath treſpaſſed, and in his ſinne that hee hath ſinned, in them hee ſhall dye. That is briefly, If repentance follow after ſinne, life ſhall follow after repentance; if ſinne follow finally after repentance, death ſhall follow after ſinne. O preſumptuous ſinner deſpaire not, for repentance without relapſe is aſſured life: O deſperate ſinner preſume not, for relapſe without repentance is certaine death. Art thou freed from deſperation? take heed how thou preſumeſt: haſt thou preſumed? yet by no meanes deſpaire. Nec ſpera ut pecces, nec deſpera ſi peccaſti; Neither hope that thou maiſt continue in ſinne, neither deſpaire after thou haſt ſinned, but pray and labour for repentance never to bee ff2 Cor. 7.10.2 Cor 7:10repented of.

But before I pitch upon the interpretation of the words, give mee leave to glance at the occaſion, which was a Proverbiall ſpeech taken up by the Jewes in thoſe dayes wherein Ezekiel prophecied;Ch. 18..2. (The ggJer. 31.29. In thoſe dayes they ſhall ſay no more, the fathers have eaten a ſowre grape, and the childrens teeth are ſet on edge.Jer 31:29fathers have eaten ſowre grapes, and the childrens teeth are ſet on edge:) of which wee may ſay ashhVell. Pater. hiſt. l. 2. Diſertus, ſed nequā, & facundus, ſed malo publico. Velleius Paterculus doth of Curio, It is a witty, but a wicked Proverb, caſting a blot of injuſtice upon the proceedings of the Judge of all fleſh.iiAriſtot. l. de mirabil. auſcul. Ariſtotle reporteth it for a certaine truth, That vulturs cannot away with ſweet oyntments; and that the Cantharides are killed and dye ſuddenly with the ſtrong ſent and ſmell of roſes: which makes it ſeeme leſſe ſtrange to mee that the doctrine of the Goſpel, which is a ſavour of life unto life, ſhould prove to ſome no better than a ſavour of death unto death: and the judgements of God which were ſweeter to Davids taſte than the honey and the honey comb, ſhould taſte ſo ſower and ſharpe in the mouthes of theſe Jewes (with whom the Prophet had to doe) that they ſet their teeth on edge, and their tongue alſo againſt God himſelfe; whom they ſticke not to charge with injuſtice for laying the fathers ſinnes to the ſonnes charge, and requiring ſatisfaction of the one for the other. Our fathers, ſay they, have eaten ſowre grapes, and the childrens teeth are ſet on edge: What juſtice is there in this? why ſhould wee ſmart for our forefathers ſinnes? and lye by it for their debt? The depulſion of which calumny is the argument of this Chapter; wherin the Prophet cleareth the juſtice of God from the former foule aſperſion, both by denying the inſtance, and diſproving the inference upon it. They were not, ſaith hee, the grapes your fathers ate that have ſet your teeth on edge, but the ſowre fruit of your owne ſinne. Neither doth God ſeeke occaſion to puniſh you undeſervedly, who is willing to remit the moſt deſerved puniſhments p. 749of your former ſinnes, upon your preſent ſorrow and future amendment. So far is he from laying the blame of your fathers ſinnes upon you, that he will not proceed againſt you for your owne ſins, if you take a courſe hereafter to diſcharge your conſciences of them. The ſufficiency of which anſwer will appeare more fully, by laying it to the former objection; which may be thus propounded in forme:

He who puniſheth the children for the fathers fault, offereth hard and uneven meaſure to the children.

But God threateneth to doe ſo, and he oftenkkPlut. de ſer. num. vind. Antigonus propter Demetrium, Phylenus propter Augaeum, Neſtor propter Neleum poenas ſuſtinuere. Heſ. op. & diei. foreign. Exod. 20.5 Viſiting the ſins of the fathers upon the children, unto the third & fourth generation.Exod 20:5 doth ſo. ForllHerod. in Clio Croeſus quintae retrò aetatis poenas luit, hoc eſt, Abavus, qui cùm eſſet ſatelles, Heraclidum Dominum interemit. Croeſus loſt his kingdome for the ſinne of his great great great grand-father. Rhehoboam the ten Tribes for the ſinnes of Solomon. The poſterity of Ahab was utterly deſtroyed for the ſin of their parents: and upon the Jewes forty yeeres after the death of our Saviour there came all the righteous bloud ſhed upon that land, from the bloud of righteous Abel, unto the bloud of Zacharias the ſonne of Barachias, whom they ſlew between the Temple and the Altar. mmMatth. 23.35, 36.Matt 23:35Matt 23:36Verely (ſaith our Saviour) all theſe things ſhall come upon this generation.

Ergo, God offereth hard and uneven meaſure to the children.

In which Syllogiſme, though the major or firſt propoſition will hardly beare ſcale in the uneven ballances of mans judgement, (for in ſome caſe the ſonne loſeth his honour for his fathers ſake, as of treaſon) yet the Prophet taketh no exception at it, but ſhapes his anſwer to the aſſumption, which is this in effect, that their accuſation is a falſe calumny, that he that eateth the ſowre grapes his teeth ſhall be ſet on edge: that the ſonne ſhall not beare the iniquity of his father, but that the ſoule which ſinneth ſhall dye. For howſoever God may ſometimes ſpare the father for many excellent vertues, and yet cut off the ſonne for the ſame ſinne; becauſe he is heire of his fathers vices, but not of his vertues: or he may launce ſometimes the ſinne in the ſonne, when it is ripe, which he permitted to grow in the father without applying any ſuch remedy outwardly unto it: yet this is moſt certaine, that he never viſiteth the ſinne of the father upon the children, if the children tread not in the wicked ſteps of their father. Thus much the words that follow in the ſecond Commandement imply, unto the nnExod. 20.5.Exod 20:5third and fourth generation of them that hate mee. He often ſheweth mercy to the ſonne for the fathers ſake, but never executeth juſtice upon any but for their owne ſinnes. The ſinne of the ſonne growes the more unpardonable, becauſe he would not take example by his father, but abuſed the long-ſuffering of God, which ſhould have called him to repentance. The Latine Proverb (Aemilius fecit, plectitur Rutilius; Aemilius committeth the treſpaſſe, and Rutilius was merced for it) hath no place in Gods proceedings, neither is there any ground of the Poets commination, ooHor. l. 3. od. 6. & lib. 1. od. 28. Negligis immeritis nocituram poſtmodo te natis fraudem committer…: fors & debita jura viceſque ſuperbae te maneant ipſum.Delicta majorum immeritus lues Romane. For God is ſo far from inflicting puniſhment upon one for the ſins of another, that he inflicteth no puniſhment upon any for his own ſinne or ſins, be they never ſo many and grievous, if he turne from his wicked wayes, and cry for mercy in time: for God deſireth not the death of a ſinner, but of ſinne: he would not that we ſhould dye in our ſinnes, but our ſinnes in us. p. 750If we ſpare not our ſinnes, but ſlay them with the ſword of the Spirit, God will ſpare us. This is the effect of the Prophets anſwer, the ſumme of this chapter, and the contents of this verſe: in which more particularly we are to obſerve,

1. The perſon, I.

2. The action or affection, deſire.

3. The object, death.

4. The ſubject, the wicked.

1. The perſon ſoveraigne, God.

2. The action or affection amiable, delight.

3. The object dreadfull, deprivation of life.

4. The ſubject guilty, the wicked.

The words are uttered by a figurative interrogation, in which there is more evidence and efficacy, more life and convincing force. For it is as if he had ſaid, Know ye not that I have no ſuch deſire? or thinke ye that I have any deſire? or dare it enter into your thoughts, that I take any pleaſure at all in the death of a ſinner? When the interrogation is figurative, the rule is, that if the queſtion be affirmative, the anſwer to it muſt be negative: but if the queſtion be negative, the anſwer muſt be affirmative. For example: Who is like unto the Lord? the meaning is, none is like unto the Lord. Whom have I in heaven but thee? that is, I have none in heaven but thee. On the other ſide, when the queſtion is negative, the anſwer muſt be affirmative: as, Are not the Angels miniſtring ſpirits? that is, the Angels are miniſtring ſpirits: and, Shall the Son of man find faith? that is, the Son of man ſhall not find faith. Here then apply the rule, and ſhape a negative anſwer to the firſt member being affirmative, thus: I have no deſire that a ſinner ſhould dye; and an affirmative anſwer to the negative member, thus: I have a deſire that the wicked ſhould returne and live; and ye have the true meaning and naturall expoſition of this verſe.

Have I any deſire that the wicked ſhould dye? 1. God is not ſaid properly to have any thing: 2. if he may be ſaid to have any thing, yet not deſires: 3. if he may be ſaid to have a deſire of any thing, yet not of death: 4. if he deſire the death of any, yet not of the wicked in his ſinne.

Have I? As the habits of the body are not the body, ſo neither the habits of the ſoule are the ſoule it ſelfe. Now whatſoever is in God is God: for he is a ſimple act, and his qualities or attributes are not re ipsâ diſtinct from his eſſence; and therefore he cannot be ſaid properly to have any thing, but to be all things.

Any deſire. Deſires, as Plato defineth them, are vela animi, the ſailes of the mind, which move it no other wayes than the ſaile doth a ſhip. Deſire of honour is the ſaile which moveth the ambitious: of pleaſure is the ſaile which moveth the voluptuous: of gaine is the ſaile which moveth the covetous. Others define them ſpurres of the ſoule to prick us on forwards to ſuch things as are moſt agreeable to our naturall inclination and deliberate purpoſes. Hence it appeares, that properly there can be no deſires in God, becauſe deſire is of ſomething we want; but God wanteth nothing. Deſires are meanes to ſtirre us up, but God is immoveable as he is immutable. p. 751If then he be ſaid to deſire any thing, the ſpeech is borrowed, and to be underſtood foreign, in ſuch ſort as may agree with the nature of God; and it importeth no more than God liketh or approveth ſuch things.

That the wicked ſhould dye. A ſinner may be ſaid to dye two manner of wayes; either as a ſinner, or as a man: as a ſinner he dyeth when his ſinne dyeth in him, and he liveth: as a man he dyeth, either when his body is ſevered from his ſoule, which is the firſt death; or when both body and ſoule are for ever ſevered from God, which is the ſecond death. God deſireth the death of a ſinner in the firſt ſenſe, but no way in the latter: he deſireth that ſinne ſhould dye in us, but neither that we ſhould dye the firſt death in ſin, nor dye the ſecond death for ſinne. He is the author of life,ppJob 7.20.Job 7:20 preſerver of mankind. He is theqq1 Tim. 4.10.1 Tim 4:10 Saviour of all, eſpecially them that beleeve. Hee would not that any ſhould rr2 Pet. 3.9.2 Pet 3:9periſh, but all ſhould come to repentance. If he ſhould deſire the death of a ſinner, as he ſhould gain-ſay his owne word, ſo he ſhould deſire againſt his owne nature. For beeing is the nature of God, Sum qui ſum, I am that I am, but death is the not beeing of the creature. No more than light can be the cauſe of darkneſſe, can God, who is life, be the cauſe of death. If he ſhould deſire the death of a ſinner, he ſhould deſtroy his principall attributes of wiſedome, goodneſſe, and mercy: Of wiſdome; for what wiſedome can it be to marre his chiefeſt worke? Of goodneſſe; for how can it ſtand with goodneſſe to deſire that which is in it ſelfe evill? Of mercy; for how can it ſtand with mercy, to deſire or take pleaſure in the miſery of his creature? Doth he deſire the death of man, who gave man warning of it at the firſt, and meanes to eſcape it if he would: and after that by his voluntary tranſgreſſion he was liable to the cenſure of death, provided him a Redeemer to ranſome him from death; calleth all men by the Goſpel to faith and repentance unto life, giveth charge to his Apoſtles and their ſucceſſors to preach the Goſpel unto every creature, ſaying:ſſMar. 16.16.Mark 16:16 Whoſoever beleeveth and is baptized, ſhall be ſaved?

But here ſome caſt a darke miſt, which hath cauſed many to loſe their way. How (ſay they) doe we maintaine that God deſireth not the death of a ſinner, who before all time decreed death for ſinne, and ſinne for death? This miſt in part is diſpelled by diſtinguiſhing of three ſorts of Gods decrees:

1. There is an abſolute decree and reſolute purpoſe of God, for thoſe things which he determineth ſhall be.

2. There is a decree of mandate, or at leaſt a warrant for thoſe things which he deſireth ſhould be.

3. There is a decree of permiſſion for ſuch things, as if he powerfully ſtop them not, will be.

Of the firſt kind of decree or will of God, wee are to underſtand thoſe words of the Pſalmiſt, Quaecunque voluit, fecit Deus; Whatſoever ttPſal. 135.6.Ps 135:6God would, that hath he done: and of our Saviour, Father, uuJohn 17.24. & Rom. 9.19. Epheſ. 1.5. 1 Tim. 2.4.John 17:24Rom 9:19Eph 1:51 Tim 2:4I will that they alſo whom thou haſt given mee be with mee where I am. To the ſecond we are to referre thoſe words of the Apoſtle, God would have all men to come to the knowledge of the truth, God would that all ſhould come to **2 Pet. 3.9.2 Pet 3:9repentance: and, This is the will of God, even your xx1 Theſ. 4.3.1 Thess 4:3ſanctification: and,yyRom. 12.2.Rom 12:2 Be yee not conformed to this preſent world: but be ye transformed by the renewing of your mind, p. 752that ye may prove what is the acceptable and perfect **John 7.17.John 7:17will of God. In the laſt acception the Apoſtle ſeemeth to take the word will in thoſe words: It is better, if the zz1 Pet. 3.17.1 Pet 3:17will of God bee ſo, that yee ſuffer for well doing than for evill doing: and Saint Auſtine, where he maintaineth that even thoſe things that are moſt repugnant to the Law of God, and ſo directly againſt his revealed will, are not beſides his will, but in ſome ſort fall within the compaſſe of his decrees. The **Encharid ad Laurent. c. 100. Hoc ipſo quod contra Dei voluntatem fecerunt de ipſis facta eſt voluntas ejus, & miro & ineſtabile modo non fit praeter ejus voluntatem, quod etiam contra ejus voluntatem fit, quia nec fieret, niſi ſineret, nec utique nolens, ſed volens, nec ſineret bonus fieri male, niſi omnipotens etiam de malo facere poſſet benè.will of God is done by or upon them, who ſeeme to croſſe his will, after a wonderfull and unſpeakable manner; that comes not to paſſe but by Gods will (that is, his ſecret decree) which is done againſt his will, (that is, his command.) For it could not be if he ſuffered it not, neither doth he ſuffer it againſt his will, but with his will: neither would he who it good ſuffer evill to be, but that by his omnipotency he can draw good out of evill.

The ſecond diſtinction, which much cleereth the point in queſtion, is of good things, which may be ſorted thus:

1. Some are good formally, good in themſelves, and by & for ſelves: as all divine graces, and the ſalvation of the elect.

2. Some things are good ſuppoſitively and conſequently: as warre is good not ſimply, but when without it either the ſafety or the honour of the ſtate cannot be preſerved: in like manner executions are nor good ſimply, but upon preſuppoſall of hainous crimes worthy of death in him that is executed eſpecially for the terrour of others. No man will ſay that it is ſimply good to launce or cut off a joynt, yet is it good in caſe that otherwayes the ſore cannot, be healed, or the ſound parts preſerved from a gangrene.

3. Some things are good occaſionally onelyonly or by accident, from whom ſome good may come, or be made of them, or out of them: as treacle of poyſon, and wholſome pills of ſuch ingredients as are enemies to nature.

If ye rightly apply theſe diſtinctions, ye may without great difficulty looſen the knots above tyed: the firſt whereof was, whether God decreed ſinne originall or actuall. Ye may anſwer according to the former diſtinctions, that he decreed effectually all the good that is joyned with it, or may come by it, or it may occaſion: but hee decreed permiſſively onelyonly theaaAl Monim. Malum praeſcivit Deus, non praedeſtinavit. Anomy, obliquity, or malignity thereof: he neither doth it, nor approveth of it when it is done, but only permitteth it, and taketh advantage of it for the manifeſtation of his juſtice. When Fulgentius denieth that God decreeth ſinne, and thebbConcil. Arauſ. Ad malum divinâ poteſtate praedeſtinatos non modo non dicimus, ſed etiam ſiqui ſint qui id affirmare auſint, cum ſummâ execratione in eos anathema dicimus. Arauſican Councell thundereth out an anathema againſt any that dare maintaine ſuch an impious aſſertion, they are to bee underſtood of a decree of effecting, or commanding, or warranting it. But when Calvin pleads hard for Adams fall to have not come to paſſe without a decree from God; leſt he ſhould make God an idle ſpectatour of an event of ſo great conſequence, we are to interpret his words of a decree of permiſſion of the event, and diſpoſing of the fall foreſeen by him, to the greater manifeſtation of his juſtice and mercy. Ordinavit (ſaith Junius) id eſt, ſtatuit ordinem rei, non rem ipſam decrevit.

To the ſecond queſtion, which toucheth the apple of the eye of this Text, whether God decreeth the death of any? ye may anſwer briefly, p. 753that he doth not decree it any way for it ſelfe, as it is the deſtruction of his creature, or a temporall or eternall torment thereof; but as it is a manifeſtation of his juſtice.

Here I might take occaſion (as many doe) to diſpute divers intricate queſtions concerning the decrees of God, eſpecially of reprobation, both abſolute and comparative; and the acts of it, privative and poſitive: whether it depend meerly upon the will of God, or paſſe ex praeviſis, or propter praeviſa peccata, upon, or for ſinnes fore-ſeen, originall or actuall: as alſo concerning the object, whether it be homo condendus, conditus, integer, or lapſus, whether man conſidered in fieri, as clay or red earth in the hands of God, out of which ſome veſſels were to be made to honour, ſome to diſhonour; or as created of God according to his image before his fall, or as fallen in Adam, tainted with originall ſinne: or laſtly, ſingular perſons conſidered in the ſtate of infidelity or impenitency, and ſo dying; ſed bbScotus in 1. ſent. diſt. 41.nolo ſcrutari profundum, ne eatur in profundum; I will not approach too neere this deep whirle-poole, leſt with many through giddineſſe of braine I fall into it. For although I have read what S. Auſtine writeth touching theſe points toccEpiſt. 105 & lib. 1. ad ſimpl. q. 2. Sixtus, Proſper to Vincentius, Falgentius to Monimus, what the 4. Councels held at Arles, Arauſica, Valentia, & Mentz decreed againſt or for Godeſcalcus, & whatddAquin. 1. q. 22. art. 3. Aquinas, Bonaventure, Ariminenſis, Baſolis, Biel, Banes, Capreolus, and Mediovillanus, and the Dominicans reſolve on the one ſide; and whatffLoc ſupr. cit. Poteſt dici dari reprobationis cauſam, non quae producat reprobationem activè in Deo, quia tum Deus eſſet paſſurus, ſed propter quam actio terminetur ad iſtud objectum, &c. Scotus, Argentinenſis, Herveus, Occham, Cumel, Molina, eeIn 1. ſent. diſt. 41.and the Franciſcans generally on the other ſide, and laſtly what the Remonſtrants & Contra-remonſtrants in our age have publiſhed one againſt the other to the worlds view: yet I profeſſe I find many thorny difficulties, which cannot be plucked out but with that ſtrong hand of the Apoſtle, O ggRom. 9.20, 21.Rom 9:20Rom 9:21man, who art thou that diſputeſt with God? Shall the thing formed ſay to him that formed it, Why haſt thou made mee thus? Hath not the potter power over the clay, of the ſame lump to make one veſſell unto honour, and another unto diſhonour? When all mankind in Adam lay in the ſnares of death, in which they intangled themſelves, to have left all in that woefull plight had been juſtice without mercy, to have plucked all out had been mercy without juſtice; but to draw out ſome, and leave others in that doome which all had deſerved, declareth both the divine attributes of juſtice and mercy: juſtice eternally ſhining in the deſerved flames of the damned, and mercy in the undeſerved crownes of the elect. But why more are not ordained to be ſaved than to be damned; why of children yet unborne one ſhould bee loved, and another hated; why the Infidels child ſometimes comes to baptiſme, and the ſeed of the faithfull dyeth without it; why Chriſt wrought not thoſeiiMat. 11.20.Matt 11:20 miracles in Tyrus and Sidon, which he did in Capernaum, ſith he knew they would have brought thoſe Heathens to repentance in ſackcloth and aſhes, whereas they took no good effect with the Capernaits; why St.kkAct. 16.6, 7.Acts 16:6Acts 16:7 Paul was forbid to preach in ſome places where they found no oppoſition in the people, and commanded to preach in other places where the people ſhewed themſelves llAct. 13.46.Acts 13:46unworthy the means of ſalvation; why it is given to ſome to know themmMat. 11.25. & 13.11.Matt 11:25Matt 13:11 myſteries of Chriſts Kingdome, and they are hid from others; why God isnnRom. 10.20.Rom 10:20 found of ſome who ſeeke him not, and not found of others who ſeek him with teares; why ſome of moſt harmleſſe and innocent carriage yet live and dye p. 754in thoſe places, where they never can heare of any tidings of the Goſpel, others who have given ſcope to their vicious deſires, and for many yeeres continued in a moſt abominable eſtate of life, defiling their mouthes with blaſphemy, their hands with theft and murder, their whole body with uncleanneſſe, yet before their death have the Goſpel preached unto them, and their hearts opened to give heed unto it, and they ſealed to the day of redemption: I profeſſe with SaintooAmb. l. de vocat. gent. c. 5. Cur illorum ſit miſertus non horum quae ſcientia poteſt comprehendere? liberatur pars hominum parte pereunte, & ſi hoc voluntatis meritis velimus aſcribere, reſiſtet innumerabilium cauſa populorum. Ambroſe, Latet diſcretionis ratio, non latet ipſa diſcretio; this difference which God maketh of men is apparent, but the reaſon thereof is not apparent. I confeſſe with S.**Qui in factis Dei rationem non invenit, in infirmitate ſuâ rationem invenit quare rationem non inveniat. Gregory, he that findeth not a reaſon of the actions of God, finds a reaſon in his owne infirmity why he cannot find it. I reſolve with SaintppAug. de verb. Dom. ſerm. 20. Quaeras tu rationem, ego expaveſcam altitudinem, tu ratiocinare, ego credam. Aug. ep. 105. ad Sixt. Cur illum potiùs quàm illum liberet aut non liberet ſcrutetur qui poteſt judiciorum ejus tam magnum profundum, veruntamen caveat praecipitium. Et l. ad Simpl. q. 2. Si quia praeſciebat opera Eſaui mala, proptereà praedeſtinavit ut ſerviret minori, proptereà (ſcil. quia praeſcivit ejus opera bona) praedeſtinavit Jacob ut ei ma…or ſerviret, &c. Auſtine, Seeke thou a reaſon, I will tremble at the depth of Gods councels: diſpute thou, I will beleeve: I ſee depth, I find no bottome. Doeſt thou, O man, looke for a reaſon of mee? I am a man as well as thou; therefore let us both give eare to him, who ſaith, O homo, O man, what art thou who ſtandeth upon termes with thy Maker, and holdeth out argument againſt him? If ever that cenſure of the Poet fell juſtly upon any, Nae qqTerent. in Andria.intelligendo faciunt, ut nihil intelligant; they underſtand themſelves out of their wits, it moſt deſervedly lighteth on thoſe in our age, who caſt all Gods workes in the mould of their owne braine, and take upon them to yeeld a reaſon of his eternall counſels; as if they had been his rrRom. 11.33, 34.Rom 11:33Rom 11:34counſellers, who ſearch into the unſearchable judgements of God, and will ſeem to find thoſe wayes which are past finding out. rrRom. 11.33, 34.Rom 11:33Rom 11:34O the deph of the riches both of the wiſedome and knowledge of God! How unſearchable are his judgements, and his wayes paſt finding out? Who hath knowne the mind of the Lord? or who hath been his counſeller? Theſe men reſemble thoſe that unskilfully handle knots of wier ſtrings, who by taking the wrong end, the more they labour to untwiſt them, the more they tangle them, and in the end are forced to caſt them away as unſerviceable for their inſtruments: wherefore leaving their curious ſpeculations upon my Text, I come to a briefe application.

1. Doth God take no pleaſure in the death of the wicked that daily tranſgreſſe his Law, grievouſly provoke his wrath, ungraciouſly abuſe his mercy, and ſleightly regard his judgements? Doth hee uſe all good meanes to reclaime them, and ſave them from wrath to come? Is the life of every man ſo precious in his eyes? Doth he eſteem of it as a rich jewell engraven with his owne image? how carefull then and chary ought we to be, who are put in truſt with it (locked up in the casket of our body) that we loſe it not by careleſſe negligence, much leſſe expoſe it for a prey to others by duels, either ſending or accepting challenges? Doe we ſet ſuch an invaluable jewell, as is the life of our bodies and ſoules, at ſo low a rate, that we will put it to the hazzard, as it were to the caſt of a Die for a matter of naught, a toy, a trifle, a juſsle, a taking of the wall, an affront, a word? Doe wee make ſo ſmall reckoning of that which coſt our Saviour his deareſt hearts bloud?

2. If Judges, & all thoſe who ſit upon life and death did enter into a ſerious conſideration thereof, they would not ſo eaſily (as ſometimes they doe) caſt away a thing that is ſo precious, much leſſe receive the price of bloud. For if it be accounted, and that deſervedly, a ſinne of a deep die, to buy and ſell things dedicated to the ſervice of God, what puniſhment doe p. 755they deſerve, who buy and ſell the living image of God? It is reported of Auguſtus, that he never pronounced a capitall ſentence without fetching a deep ſigh; and of Titus the Emperour, that hee willingly accepted of the Prieſts office, that hee might never have his hand dipped in bloud; and of Nero, that when he was to ſet his hand to a capitall ſentence, he wiſhed that he could not write, Utinam literas neſcirem: therefore let thoſe Judges think what anſwer they will make at Chriſts Tribunall, who are ſo farre from Chriſtian compaſſion, and hearts griefe, and ſorrow, when they are forced to cut off a member of Chriſt by the ſword of juſtice, that they ſport themſelves, and breake jeſts, and moſt inhumanely inſult upon the poore priſoner, whoſe necke lyeth at the ſtake. If any ſinne againſt our neighbour leave a deep ſtaine in our conſcience, it is the bloudy ſinne of cruelty. Other ſinnes may be huſhed in the conſcience, and rocked aſleep with a ſong of Gods mercy; but this is reckoned in holy Scripture among thoſeſſGen. 4.10.Gen 4:10 crying ſins, that never will be quiet till they have awaked Gods revenging juſtice. This is a crimſon ſinne, and I pray God it cleave not to their conſciences, who wear the ſcarlet robe. If there be any ſuch Judges, I leave them to their Judge, and briefly come to you, Right Honourable, &c. with the ſhort exhortation of the Apoſtle, 3Put you on the ttColoſ. 3.12.Col 3:12bowells of mercy and compaſsion; and if ever the life of your brethren be in your hands, make ſpeciall reckoning of it, in no wiſe raſhly caſt it away: let it not goe out of your hands, unleſſe the law and juſtice violently wreſt and extort it from you. Aſſure your ſelves, that it is a farre more honourable thing, and will gaine you greater love and favour with God, and reputation with men, touuCicer. pro Quint. de Aquil. Mavult commemorare ſe cùm perdere potuerat peperciſſe, quàm cùm parcere potuerat perdidiſſe. ſave a man whom yee might have caſt away, than to caſt him away under any pretence whom yee might have ſaved.

4. If a malefactour arraigned at the barre of juſtice, ſhould perceive by any ſpeech, geſture, ſigne, or token, an inclination in the Judge to mercy, how would he worke upon this advantage? what ſuit? what meanes would he make for his life? how would he importune all his friends to intreat for him? how would he fall down upon his knees & beſeech the Judge for the mercies of God to be good unto him? Hoe all ye that have guilty conſciences, and are privie to your ſelves of many capitall crimes, though peradventure no other can appeach you, behold, the Judge of all fleſh makes an overture of mercy, he bewrayeth more than a propenſion or inclination, he diſcovereth a deſire to ſave you, why doe ye not make meanes unto him? why do ye not appeale from the barre of his juſtice to his throne of grace? why doe ye not flye from him as he is a terrible Judge, to him as he is a mercifull Father? Though by nature ye are the ſonnes of wrath, yet by grace ye are the adopted ſonnes of the Father of mercy, and God of all conſolation, who ſtretcheth out his armes all the day long unto us. Let us turne to him, yea though it be at the laſt houre of our death, and he will turne to us: let us repent us of our ſinnes, and he will repent him of his judgements: let us retract our errours, and he will reverſe his ſentence: let us waſh away our ſinnes with our teares, and he will blot out our ſentence with his Sonnes bloud. When**Dan. 5.5.Dan 5:5 Belſhazzar ſaw the hand-writing againſt him on the wall, his heart miſ-gave him, all his joynts trembled, and his knees ſmote one againſt the other. Beloved Chriſtians, there is axxColoſ. 2.14.Col 2:14 hand-writing of ordinances p. 756againſt us all, and if we ſee or minde it not, it writeth more terrible things againſt us. What ſhall wee doe to be rid of this feare? Is there any means under heaven to take out the writing of God againſt us? Yes beloved, teares of repentance with faith in Chriſts blood maketh that aqua fortis that will fetch out even the hand-writing of God againſt us. The Prophet recordeth it for a miraculous accident, that the ſun went back many degrees in the Dyall of yyEſa. 38.8.Isa 38:8Ahaz. Beloved, our fervent prayers and penitent tears will work a greater miracle than this, they will bring back again thezzMal. 4.2.Mal 4:2 Sun of righteouſneſſe, after he is ſet in our ſoules. God cannot ſin, Angels cannot repent, onelyonly man that ſinneth is capable of repentance; and ſhall wee not embrace that vertue which is onelyonly ours? Other vertues are remedies againſt ſpeciall maladies of the ſoule: as humility againſt pride, hope againſt deſpaire, courage againſt feare, chaſtity againſt luſt, meekneſſe againſt wrath, faith againſt diffidence, charity againſt covetouſneſſe; but repentance is a ſoveraigne remedy againſt all the maladies of the minde. Other vertues have their ſeaſons: as patience in adverſity, temperance in proſperity, almeſ-deeds when our brothers neceſſity calleth upon our charity, faſting when wee afflict our ſoules in time of plague, or any other judgement of God; but repentance is alwayes in ſeaſon, either for our groſſer ſinnes, or for failing in our beſt actions: if for no other cauſe, yet wee are to repent for the inſincerity and imperfection of our repentance. I will end this my exhortation as the Prophet doth this chapter,**Ezek. 18.30.31.Ezek 18:30Ezek 18:31 Repent and turne your ſelves from all your tranſgreſſions, ſo iniquity ſhall not bee your ruine. Caſt away all your tranſgreſsions whereby yee have tranſgreſſed, and make you new hearts and new ſpirits, for why will yee die O ye houſe of Iſrael, ſaith the Lord God? wherefore turne your ſelves and live yee. O Lord, who deſireſt not that wee ſhould die in our ſinnes, but our ſinnes in us, mortifie our fleſhly members by the power of thy Sonnes death, and renew us in the ſpirit of our mindes by the vertue of his reſurrection, that wee may die daily to the world, but live to heaven; die to ſinne, but live to righteouſneſſe; die to our ſelves, but live to thee. Thou by the Prophet profeſſeſt thy deſire of our converſion, ſay but the word and wee ſhall bee converted: call us by thy ſpirit and wee ſhall heare thee, and hearing thee turne from our wicked wayes, and turning live a new life of grace here, and an eternall life of glory hereafter in heaven, with thee O Father the infuſer, O Son the purchaſer, O holy Spirit the preſerver of this life. Amen. Cui, &c.