Clavis mystica a key opening divers difficult and mysterious texts of Holy Scripture; handled in seventy sermons, preached at solemn and most celebrious assemblies, upon speciall occasions, in England and France. By Daniel Featley, D.D.

A 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, becausea 1.1 none knoweth how oft hee offendeth. Such is the weaknesse of our nature, and the slipperinesse of our way inb 1.2 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,c 1.3 who runneth about like a roaring Lion, seeking whom he may devour. Let it then not seem grievous unto you to punish andd 1.4 take re∣venge of your selves often, who transgresse more often: to afflict your soules often, whoe 1.5 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 chear∣fully

this 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?* 1.6 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 tres∣passed, 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 pre∣sumptuous 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 beef 1.7 repented 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;* 1.8 (Theg 1.9 fathers have eaten sowre grapes, and the childrens teeth are set on edge:) of which wee may say ash 1.10 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.i 1.11 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 al∣so 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 de∣pulsion of which calumny is the argument of this Chapter; wherin the Pro∣phet 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 pu∣nish you undeservedly, who is willing to remit the most deserved punish∣ments

of your former sinnes, upon your present sorrow and future amend∣ment. 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 oftenk 1.12 doth so. Forl 1.13 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.m 1.14 Verely (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 assumpti∣on, 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 fa∣ther 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 then 1.15 third 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 (Ae∣milius fecit, plectitur Rutilius; Aemilius committeth the trespasse, and Ru∣tilius was merced for it) hath no place in Gods proceedings, neither is there any ground of the Poets commination,

o 1.16 Delicta majorum immeritus lues Romane.

For God is so far from inflicting punishment upon one for the sins of an∣other, 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.

If 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 ha∣bits 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 delibe∣rate 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 immuta∣ble.

If then he be said to desire any thing, the speech is borrowed, and to be understood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 se∣vered 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,p 1.17 preserver of mankind. He is theq 1.18 Saviour of all, especially them that beleeve. Hee would not that any shouldr 1.19 perish, but all should come to repentance. If he should de∣sire 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, provi∣ded 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:s 1.20 Whoso∣ever 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 de∣crees:

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; Whatsoevert 1.21 God would, that hath he done: and of our Saviour, Father,u 1.22 I 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* 1.23 repentance: and, This is the will of God, even yourx 1.24 sanctification: and,y 1.25 Be yee not confor∣med to this present world: but be ye transformed by the renewing of your mind,

that ye may prove what is the acceptable and perfect* 1.26 will of God. In the last acception the Apostle seemeth to take the word will in those words: It is better, if thez 1.27 will of God bee so, that yee suffer for well doing than for e∣vill 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 re∣vealed will, are not besides his will, but in some sort fall within the com∣passe of his decrees. The* 1.28 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 execu∣tions 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 can∣not, be healed, or the sound parts preserved from a gangrene.
• 3. Some things are good occasionally onely 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 ingredi∣ents 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 distincti∣ons, 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 onely thea 1.29 Anomy, obliquity, or malignity thereof: he neither doth it, nor appro∣veth 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 theb 1.30 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 per∣mission of the event, and disposing of the fall foreseen by him, to the grea∣ter 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,

that 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 manifesta∣tion 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 prae∣visa peccata, upon, or for sinnes fore-seen, originall or actuall: as also con∣cerning 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; sedb 1.31 nolo scrutari pro∣fundum, 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 toc 1.32 Sixtus, Prosper to Vincentius, Falgentius to Monimus, what the 4. Councels held at Arles, Arausica, Valentia, & Mentz decreed against or for Godescalcus, & whatd 1.33 Aquinas, Bonaventure, Ariminensis, Basolis, Biel, Banes, Capreolus, and Mediovillanus, and the Dominicans resolve on the one side; and whatf 1.34 Scotus, Argentinensis, Herveus, Occham, Cumel, Molina,e 1.35 and the Francis∣cans generally on the other side, and lastly what the Remonstrants & Con∣tra-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, Og 1.36 man, 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 dam∣ned; 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 thosei 1.37 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.k 1.38 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 themselvesl 1.39 unworthy the means of salvation; why it is given to some to know them 1.40 my∣steries of Christs Kingdome, and they are hid from others; why God isn 1.41 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

in 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 un∣cleannesse, 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 redemp∣tion: I professe with Sainto 1.42 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.* 1.43 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 Saintp 1.44 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, Naeq 1.45 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 hisr 1.46 counsellers, who search into the unsearchable judgements of God, and will seem to find those wayes which are past finding out.r 1.47 O 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 trans∣gresse 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 jew∣ell 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 o∣thers 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 seri∣ous 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

they 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 thoses 1.48 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 exhorta∣tion of the Apostle, [ 3] Put you on thet 1.49 bowells 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, tou 1.50 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 consci∣ences, and are privie to your selves of many capitall crimes, though perad∣venture 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 conso∣lation, 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 a∣way our sinnes with our teares, and he will blot out our sentence with his Sonnes bloud. When* 1.51 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 ax 1.52 hand-writing of ordinances

against 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 ofy 1.53 Ahaz. Beloved, our fervent prayers and penitent tears will work a greater miracle than this, they will bring back again thez 1.54 Sun of righteousnesse, after he is set in our soules. God cannot sin, Angels cannot repent, onely man that sinneth is capable of repentance; and shall wee not embrace that vertue which is onely ours? Other vertues are remedies against speciall maladies of the soule: as humility against pride, hope against despaire, courage a∣gainst feare, chastity against lust, meeknesse against wrath, faith against dif∣fidence, charity against covetousnesse; but repentance is a soveraigne reme∣dy 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 acti∣ons: if for no other cause, yet wee are to repent for the insincerity and im∣perfection of our repentance. I will end this my exhortation as the Pro∣phet doth this chapter,* 1.55 Repent and turne your selves from all your transgres∣sions, 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 hea∣ven; 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 tur∣ning 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.

A∣men. Cui, &c.

Notes

• a 1.1

  Psal. 19.12.
• b 1.2

  Apoc. 15.2.
• c 1.3

  1 Pet. 5.8.
• d 1.4

  2 Cor. 7.11.
• e 1.5

  Eph. 4.30.
• * 1.6

  Vers. 22, 24.
• f 1.7

  2 Cor. 7.10.
• * 1.8

  Ch. 18..2.
• g 1.9

  Jer. 31.29. In those dayes they shall say no more, the fa∣thers have ea∣ten a sowre grape, and the childrens teeth are set on edge.
• h 1.10

  Vell. Pater. hist. l. 2. Diser∣tus, sed nequā, & facundus, sed malo pub∣lico.
• i 1.11

  Aristot. l. de mirabil. auscul.
• k 1.12

  Plut. de ser. num. vind. An∣tigonus prop∣ter Demetri∣um, Phylenus propter Augae∣um, Nestor propter Nele∣um poenas sustinuere. Hes. op. & diei. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Exod. 20.5 Vi∣siting the sins of the fathers upon the chil∣dren, unto the third & fourth generation.
• l 1.13

  Herod. in Clio Croesus quin∣tae retrò aetatis poenas luit, hoc est, Aba∣vus, qui cùm esset satelles, Heraclidum Dominum in∣teremit.
• m 1.14

  Matth. 23.35, 36.
• n 1.15

  Exod. 20.5.
• o 1.16

  Hor. l. 3. od. 6. & lib. 1. od. 28. Negligis im∣meritis nocitu∣ram postmodo te natis frau∣dem commit∣ter••: fors & de∣bita jura vices∣que superbae te maneant ip∣sum.
• p 1.17

  Job 7.20.
• q 1.18

  1 Tim. 4.10.
• r 1.19

  2 Pet. 3.9.
• s 1.20

  Mar. 16.16.
• t 1.21

  Psal. 135.6.
• u 1.22

  John 17.24. & Rom. 9.19. Ephes. 1.5. 1 Tim. 2.4.
• * 1.23

  2 Pet. 3.9.
• x 1.24

  1 Thes. 4.3.
• y 1.25

  Rom. 12.2.
• * 1.26

  John 7.17.
• z 1.27

  1 Pet. 3.17.
• * 1.28

  Encharid ad Laurent. c. 100. Hoc ipso quod contra Dei vo∣luntatem fece∣runt de ipsis facta est volun∣tas ejus, & mi∣ro & inestabi∣le modo non fit praeter ejus voluntatem, quod etiam contra ejus vo∣luntatem fit, quia nec fieret, nisi sineret, nec utique nolens, sed volens, nec sineret bonus fieri male, nisi omnipotens etiam de malo facere posset benè.
• a 1.29

  Al Monim. Malum prae∣scivit Deus, non praedesti∣navit.
• b 1.30

  Concil. Araus. Ad malum di∣vinâ potestate praedestinatos non modo non dicimus, sed etiam siqui sint qui id af∣firmare ausint, cum summâ execratione in eos anathema dicimus.
• b 1.31

  Scotus in 1. sent. dist. 41.
• c 1.32

  Epist. 105 & lib. 1. ad simpl. q. 2.
• d 1.33

  Aquin. 1. q. 22. art. 3.
• f 1.34

  Loc supr. cit. Potest dici da∣ri reprobatio∣nis causam, non quae pro∣ducat reproba∣tionem activè in Deo, quia tum Deus esset passurus, sed propter quam actio termine∣tur ad istud objectum, &c.
• e 1.35

  In 1. sent. dist. 41.
• g 1.36

  Rom. 9.20, 21.
• i 1.37

  Mat. 11.20.
• k 1.38

  Act. 16.6, 7.
• l 1.39

  Act. 13.46.
• m 1.40

  Mat. 11.25. & 13.11.
• n 1.41

  Rom. 10.20.
• o 1.42

  Amb. l. de vo∣cat. gent. c. 5. Cur illorum sit misertus non horum quae scientia potest compre∣hendere? libe∣ratur pars ho∣minum par∣te pereunte, & si hoc volunta∣tis meritis veli∣mus ascribere, resistet innu∣merabilium causa populo∣rum.
• * 1.43

  Qui in factis Dei rationem non invenit, in infirmitate suâ rationem inve∣nit quare rati∣onem non in∣veniat.
• p 1.44

  Aug. de verb. Dom. serm. 20. Quaeras tu rationem, ego expavescam altitudinem, tu ratiocinare, ego credam. Aug. ep. 105. ad Sixt. Cur il∣lum potiùs quàm illum li∣beret aut non liberet scrute∣tur qui potest judiciorum e∣jus tam mag∣num profun∣dum, verunta∣men caveat praecipitium. Et l. ad Simpl. q. 2. Si quia praesciebat o∣pera Esaui ma∣la, proptereà praedestinavit ut serviret mi∣nori, proptereà (scil. quia prae∣scivit ejus o∣pera bona) praedestinavit Jacob ut ei ma∣••or serviret, &c.
• q 1.45

  Terent. in Andria.
• r 1.46

  Rom. 11.33, 34.
• r 1.47

  Rom. 11.33, 34.
• s 1.48

  Gen. 4.10.
• t 1.49

  Colos. 3.12.
• u 1.50

  Cicer. pro Quint. de A∣quil. Mavult commemorare se cùm perdere potuerat pe∣percisse, quàm cùm parcere potuerat perdi∣disse.
• * 1.51

  Dan. 5.5.
• x 1.52

  Colos. 2.14.
• y 1.53

  Esa. 38.8.
• z 1.54

  Mal. 4.2.
• * 1.55

  Ezek. 18.30.31.