on the Lords dayes began February the nineteenth 1608. In the perusal of them I perceived that the discourse therein might not be impertinent but rather seasonable for these latter times And out of a serious desire to do good having observed a fair reception of some other of his works published since his death by me a catalogue whereof I shall now give you I immediately resolved upon a transcription which being finished and in some order digested was tendered to the license but could not through the intervenience of new commotions be well put the Press till now As for the Author his other writings have made him known and in this brief comment upon this Prophet he hath delivered his judgment Orthodoxly and so consentient to Divine Truth that what was written of Rabanus Maurus sometimes Archbishop of Mentz by him who set out his Commentaries upon Jeremy may be hither applyed Facile est colligere vel ex hoc uno Authore Spiritum sanctum nunquam suam deseruisse Ecclesiam it may be easily collected though but from this one Author that the Holy Spirit hath not a Psal 89.33 forsaken his Church no not in the worst times but hath b 1 Tim. 1.12 enabled and raised up faithful c Matth. 9.37 38. labourers d 2 Chro. 36.15 Matth. 10.5 sending them forth into his own great harvest Let not this posthume little Volume of his be thought spurious for that it hath lain so long concealed t w'as not of shame to shew it's face but for that perhaps in so quaint an Age it wanted better garments at least some trimming upon it's plain cloth in totter'd times it may hope to pass though in an homely yet in an untorngarb in short the watch may be of good materials albeit the maker of it be by time preventet for to crave or to enamel it I shall desire the Reader now to view truth in this Book as in it's first naked simplicity without the dressings or curlings or ornaments of Rhetorick which like to painted glass in a fair window often hinder the native beauty of the purer light I have in a specialty of respect directed it unto the place of my own Nativity as by a kinde of natural instinct to declare as Ulysses sometimes did after his Ithaca how I e Phil. 1.8 2 Cor. 9.4 long after the f 3 Epist joh 2. prosperity thereof and partly for that a present of this nature brought them as a legacy from their dead Pastor chiefly when their own * Gal. 3.1 eyes have seen or their hearts felt the actual accomplishment of what was in these as in other Sermons so long agon fore-shewn them this may haply revive his memory afresh among them and therewith also some new thanks to God for the advantage of those labours whereby they were g 1 Cor. 3.10 2 Cor. 13.10 Jude v. 20. edified in the faith of Christ I perswade my self that there are yet among you some who bear in your h psal 89 50. bosomes a witness that tels your fouls what St. Paul did sometime to his soon-forgetting Corinthians though you have had many instructors in Christ yet have you not had many i 1 Cor. 4.15 and as he might have said Isa 8.18 Behold me and the children whom the Lord hath given me See pag. 5 on 2 Thess Fathers for in Christ Jesus he hath begotten you through the Gospel Now some have thought that men do â—owe at least respectively more to their * Gal. 4.19 spiritual than to their natural Parents by how much more heavenly the second is then the first Birth and the regeneration of the precious Soul to be preferred to the generation of the Body what testimony or proofe you have given of such an apprehension your selves best know For my self though I cannot have personal addresses to m Ezek. 21.2 drop among you my word as an Eccho to the old voyce yet am I with you in the Spirit and my hearts desire and prayer to God for you all both is and shall be that you may not be shaken no not under the strongest gusts of temptations in t ese speckled times of so many motly opinions from those ancient fundamental truths wherewith under his ministrei your souls were once well ballasted the skill of the seaman k See Gal. 4.14 15. l 2 Cor. 2 9. n Col. 2.5 o Rom. 10.1 p 2 Thess 2.2 q Matth. 7.25 r Jer. 6.15 Å¿ 1 Cor. 3.11 is best discovered in a storm As ye have therefore received Christ Jesus the Lord so walk ye in him rooted and built up in him and stablished in the faith as ye have been taught abounding therein with thanksgiving I conclude all with that advice of St. Paul to his Philippians Chapter the fourth verse the nineth Those things which ye have learned and received and heard and seen in him do and the God of peace shall be with you What endeavours I have used in this publication let them be entertained in good part Gods Name be glorified you and the Church of Christ benefited thereby so shall I be abundantly satisfied as who am Your affectionate well-willer in the Lord Christ William Sclater From my study in Collompton Sept. 1. 1649. Imprimatur u Col. 2.6 7. Edmond Calamy A Catalogue of such Books or Sermons as were published in the Life-time of this Authour 1 AN Exposition on the three first Chapters to the Romans 2 An Exposition with Notes on both Epistles to the Thessalonians 3. Three Sermons The one styled the sick souls salve on Prov. 18.14 The other the Christians strength on Philip. 4.13 TheÌ„ third the Ministers Portion on 1 Cor. 9.13 14. which was enlarged into a treatise wherein is handled the question of Tythes Books of his set forth by me since his decease 1. THree Sermons the one on 1 Pet. 2.11 Styled the Spiritual warfare the other on 2 King 9.31 Preached on the Gunpowder Treason the third on Heb. 9.27 A Funeral Sermon on his Patron 2. An Analytical Exposition on both Epistles to the Corinthians in Latine Printed at Oxford 3. Sermons experimental on Psalm 116. Meditated and Preached by him after his recovery from a dangerous sickness and his being stricken with the fit of an Apoplexy when actually Preaching in his Pulpit at Pitmister 4. Now his brief Commentary with Notes on the Prophet Malachy of which I have said a few words in my Epistle Dedicatory 5. An Exposition on the fourth Chapter to the Romans in an addition to the former three already set out is now prepared for the Press a Scholastical and elaborate piece 6. Some remainders there yet are of his lucubrations upon good part of the Revelation and some more Scriptures competently entire besides other things which as the parcels of a broken Picture express the Authours gravity and diligence More may be hereafter published if these finde welcome or if
and for the wicked these conclusions shall be proved 1. That it may well enough accord with the justice of God to forbear prosper bless in temporall things even wicked men Eccles 9.1 First of all know we that the will of God and his appointment is the rule of justice see this Rom. 9. in the case of Election and Reprobation God wills not things because they are just but they are just because he wills them This conclusion throughly seated in judgment stops the mouths of wicked men and restrains from many blasphemies so that though the Lord bear yet considering it 's his will who may finde fault The second conclusion that the Lord is an absolute Lord having free power to dispose of his blessings and no man may ask a reason of his counsells Rom. 9 11. Seeing then that these things are all his own who should ask him a reason of his dispensation See also Matth. 20.15 A third conclusion that what is lawful for men cannot but be much more lawful for God But man sometimes delayes and his delayes are not censured of injustice The Prince useth not allwaies martial law but in extremity when he fears outrage they are kept in prison till the day of tryal and conviction and after conviction and condemnation have a respite to prepare for death and thus the Lord deales with the wicked respitting and delivering them and therefore weigh by the end not by the beginnings A fourth conclusion that the Lord for good ends reserves the wicked to punishment and in the mean time prospers them with temporalll things as 1. For exercise of his children so Ashur Isa 10.5 deferred to execute Gods wrath upon Israel and Jerusalem so the Gibennites reserved to be Pricks in the eyes and thornes in the sides of his children and thus the Lord at this day reserves And beloved what would become of us were it not so 2. To declare his power 1. in preservation of his own children how wonderfully shews this the power of the Lord that notwithstanding all the attempts of the wicked yet still his Church is preserved as Exod. 1.12 The Israelites vexed but the more vexed the more encreased 2. In conversion Beloved it may be there are amongst the very wicked themselves some in whose conversion and salvation the Lord means to glorifie his rich grace Mat. 13.30 Not the tares but the wheat also If the Lord had taken away Paul in persecution his grace had never so much appeared and this that we see daily men brought from power of darkness to the kingdome of Jesus Christ 3. In their overthrow and confusion never had Gods name been so marvellous over the world if he had presently shewn his power in the destruction of Pharaoh but thus permitting him to fortifie himself and then to overthrow him this shewed his power like at this day when they are flourishing like Cedars then cuts he them down A third end this serves much to illustrate his justice when he thus beares and invites by all meanes to repentance and yet men turn not I gave her space to repent Rev. 2.21 Who cannot but acknowledg the justice of God in their condemnation Yea beloved what if wicked men are punished what if punished in these very things wherein they think themselves blessed These two things I will briefely evidence First that the wicked are never without punishment Secondly that the very blessings for which they applaud themseves are their punishments For the first know we that punishments are not all of one sort some are internal some external some Eternal Now for internal punishments we see them evident upon them as 1. Horror of conscience in many of them can there be a more fearful judgment This perhaps we see not but they feel in their inward restlesness Isa 57. ult See Cain flying if he could from himself Pashur a terrour to himself Ier. 20.4 Achitophel hanging himself as the Romans were wont to make the crucifyed carry their own cross so God hath made the wicked to carry this cross of an evil an accusing conscience Ob. If it be said they all feel it not Ans First that I much doubt of Secondly they have judgment much more fearful hardness of heart the fearfullest judgment that God in his wrath can inflict see in Pharaoh Thirdly sins themselves are fearful punishments Rom. 1.24 26 28. And what drudges they are what toil they take to enjoy the pleasures of their sins How unquiet sleeps what filthy belchings feels the drunkard Temporary are in their persons or in the things about them as sometimes graceless and unfortunate children besides these there are paenae posthumae surviving plagues The posterity smarts for the sins of the fathers Job 21.19 God layes up the iniquity of the father for the childe And their very outward blessings what curses are they unto them The riches of the wicked suffer them not to sleep fill them with cares and sorrows many and many their honours exposed to envy their pleasures have bitterness c. Eternal punishments are those that are respited till after this life Now brethren Vse see we the use of all this Hence may Gods children learn to stablish themselves against that common temptation wherewith Satan sometimes annoies them and labours to draw them from their confidence Differtur non aufertur wait but a while and thou shalt see the Lord manifest his justice in their punishment and overthrow And hence likewise let wicked men learn to terrifie and dismay their hearts c. For the second that it may well agree with the justice of God thus to afflict his own children First there is none so just but must be forced to confess he hath in him what deserves punishment no not Infans unius dici we bring corruption out of the womb and suck it from the breasts of our mother Psal 51.5 Rom. 5.12 It s true that Achans children perish with him but yet not without their own sin being corrupt by nature so of the dearest servants of God And who is there under any affliction but must needs say as that good thief on the cross I am justly in this condemnation Luk. 23.41 view them in their original or in their end they are good for Gods children Their end 1. Exercise 2. Chastisement as exercises 1. Firmant 2. Probant 3. Praeeunt 1. Firmant Afflictions are Gods schoole-houses wherein he traines us up to hardship skill in sailing is best learnt by tempest in warfare by fight as trees tossed with winde take deeper root so c. and those tenderlings unused to hardship how doth a little affright them 2. Probant Deut. 8. and without these men know neither the soundness nor measure of their graces affliction tryes how many please themselves in their graces whom affliction discovers to be but hypocrites They shew also what thy strength is 3. Praeeunt when as by example they draw others as Phil 1.14 and Abel's bloud still cryes to imitate his
Preaching Tà m vivâ quod aiunt voce quà m per Epistolas posteà as k Tertullian de Praescript advers Haeret. c. 21. Tertullian speaketh as well by their Epistles absent as by their lively voyces present They delivered precepts both of doctrine and manners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostome saith both without writing and with it the which is also insinuated by St. Paul 2 Thess 2.15 where he exhorts his Thessalonians to stand fast and hold the traditions to wit of doctrine which they had been taught by word or their Epistle And indeed in its degree a man may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as m Clemens Alexandr l. 1. Strom. See Eccles 12.10 Clemens Aexandrinus phraseth it Preach as by his tongue so by his pen. David compared his tongue to the n Psal 45.1 pen of a ready writer that what he spake might as o 1 Tim. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a written letter * litera scripta manet last and as the Spirit is said to speak expresly so is the Scripture that is the written word to p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 4.5 say A writer is a silent as a speaker is a vocal Orator Either sanctified winneth glory to the Lord and much advantage to the Church of Christ faxit l Rom. 6.17 So Dr. Fulk expounds it against the Rhemists num 17. on 2 Thess 2. * Chrysost Hom. 4. in 1 Thess 2. Now it may be thought not well beseeming me or at all my Herauldry to blazon the coat of my fathers graces the crest whereof is glory Perhaps it might be lawful for me who knew him both in word in life in writings better then another did or could but as the Doctor of the Gentiles said of his own rapture and visions q 2 Cor. 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not expedient doubtless for me to glory though after Solomons expression such a Father may be my r Prov. 17.6 glory Let his own works praise him in the Gates he was a fair Copy for me to write after and as it s written of righteous Abel He being dead yet t Heb. 11.4 speaketh and what saith he Surely me-thinks as the ghostly Father of Timothy to him 2 Tim. 3.10 14. Thou hast fully known my doctrin manner of life c. Continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them now my own desires and endeavours are that as I resemble him they say in * Sic oculos sic ille manus sic ora ferebat Virgil Aen. 3. de Astyanact Hectoris fâ—lio visage as a son by natural birth so I may do likewise in religious imitation adding only as in all dutiful acknowledgments of him what Nazianzene wrote as an Epitaph on his Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His doctrine was thunder and his life lightening the one to startle sinners rock't asleep in security the other to u Matth. 5.16 shine before good eyes and to dazle others who shun'd illumination He was in his native disposition as Moses abounding in mansuetude and * Num. 12.3 meekness yet in the cause of Christ x Act. 7.22 mighty in words and deeds So Å¿ Prov. 31.31 * Joh. 8.39 See this book c. 2. v. 8. p. 78 79 80 81. and him also on Psa 116. p. 174 175. that my hope is the y Prov. 10. memory of him as of a just man both is and shall be blessed And I am the rather induc'd to think so for that in the perusal of divers Modern writers I finde him quoted often as an approved Textuary and of a sound judgment in those Scriptures and Sermons which he undertook to treat of some whereof were set forth and revised by himself in his own life time some published by me since his decease As concerning this book which I thought meet to style A brief commentary with notes on the Prophet Malachy the materials of it were meditated and Preached some years before his death of whom what concerneth mine own private estate I say no more but as Philip sayd of Hipparchus being gone Sibi maturè mihi citô he dyed in a good time for himself but for me too-soon but as the Hebrewes are wont to express that in the z In prophetis praeteritum pro futuro poni crebrò solet Joh. Drusius Lect. in Obad. v. 7. praeter-tense which was to be accomplished in the future thereby denoting the certainty of what they foretell so what was uttered by him as in Exposition of this Prophecie for divers yeares past was as an apt mould for these very times He was no Prophet or Prophets son much less a favourer of bold * Contra Enthusiastas lege Bulling l. 2. c. 1. adv Anabapt Dieteric In feriâ 3a Penecost Enthusiasmes or a pretender to extraodinary a 2 Cor. 12.1 revelations under a constitution of * See Dr. Sclater on Psal 116. v. 13. p. 127 128. ordinary means b Zanch. de Divinatione per Insomn p. 163. by God Yet certainly as Aristotle the Patriarch of Philosophers writes of some that they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were forespeaking and after Zanchy's expression praesagient * See 1 Tim. 4.13 conjecturing natures peculiari vi c Conrad Dietericus Dominicâ post Circumcis Domini num 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 futuros eventus praesagientes as Conradus Dietericus hath it so surely finding withal in experience the d Psal 25.14 Prov. 3.32 secret of the Lord to be with him God gave him a e Prov. 22.3 foreseeing eye and by a prudent yea Political observation of Gods exemplary dealings with other Nations and Churches sinning or reforming seemed to discover how the pulse of this land began to beat and by foregoing symptomes guessed at the approaching disease that was growing upon this Church and State and which since in great measure hath broken out For the style it might in all likelihood have been better polished if he had surviv'd to have drawen his last and smoothest hand over it yet to any who have pleased to be conversant in his other writings it shall be found alike that is as himself was somewhat after the stature of Zacheus f Luk. 19.3 short curt and strict though withal full and clear And indeed sententiousness not loquacity in serious Theology is to be preferred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His skill was somewhat choyce in searching and springing the mine of an intricate obscure scripture sparing no devotion or Logick til he had found out the right veine where the treasure lay hid And in this respect he hath been heard to say that he would warily adventure to start the hare with any man which done a common ingenuity may finde scope enough to pursue a text g Homer II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the method it
And Paul before Felix a bribing and incestuous person preacheth of justice and temperance Act. 24.25 It warrants like practice of ministers at this day Vse that bind themselves especially to the particular corruptions of their own people and therefore pleaseth it God to set us over particular congregations and to give us charge of them that we might redress their sins And howsoever that other course be most plausible unto carnall men I mean generall dealing in instruction admonition reproof c. as you shall hear such preachers that shoot at rovers in their Sermons much applauded yet this is the profitable kind of teaching And therefore in the primitive Church were there assistants unto the Minister in particular congregations to enquire and give information of manners and if we had now such as the household of Cloe 1 Cor. 1.11 No doubt we might more profitably a great deal converse in our Ministery that by the way First particular mentioned Sooth-saying Sooth-saying the word rendred by skilfull in originall languag proestigiatores as you would say juglers such as by deceiving the sence bring strange things to pass but Synechdochically under this name are comprized all such as exercise any of those divellish arts that cannot be exercised without contract either secret or open with the Devil which in one word we call Magick My purpose is to speak something largely of it and so much the rather because I see there is some kinde of this divellish art still in practice amongst our ignorant people Of it there are sundry branches but they may be all reduced to these two heads Magia Divinatrix Operatrix The first is that that is exercised about prediction of of contigent events not out of their causes but by wayes not sanctifyed of God and this is of two sorts according as the persons that use them one seemingly joyned with art the other vulgar these of divers sorts briefly of each First Pythones or Pythonissae such as by acquaintance with familiar spirits take upon them to reveale secrets and to foretell things to come of such read Levit. 20.27 Deut. 18.11 Beloved I say not we have such in our own congregation but this I fear is too common amongst us upon every occasion consulting with such if any thing lost or out of the way presently a messenger dispatched to the cunning man or the cunning woman any sickness dangerous enquiries whether they shall recover if a journey undertaken consult of success c. As the Lord saith Psal 50.18 Thou hast been partaker with the adulterer so surely such are partakers with Soothsayers And it were to be wished that as there are laws wholesome that way provided so those to whom execution thereof is committed would put upon them this resolation and imitate his practice 2 King 23.24 And let us all be admonished to take heed how we joyn with them 1. See what is noted of Saul before the Lord forsooke him he took them away out of the land when God had forsaken him then goes he to consult with a witch 1 Sam. 28.7 2. The Lord by strange judgments hath shewn his dislike of it See 2 King 1. Ahaziah was sick and as it 's the fashion of profane men to be more inquisitive touching the issue then to prepare for death he sends to Baal-zebub the god of Ekron to enquire whether he should recover mark how the Lord reasons against him 1. What a sin is this as if the devil in Ekron could better resolve then the God of Israel 2. He tels him he shall surely dye and accordingly it came to pass 3. Isa 8.20 The Lord taxing this sin prescribes us the right means how we should know what the success of our enterprises will be To the law and to the testimony When journeyes are so undertaken we have a promise of blessing when otherwise assure we our selves of a curse though all the devils in hell shall foretel a blessing A second sort are Astrologers or start-gazers who as Austin well saith though under another colour yet exercise their art of foretelling things to come by secret compact with the devil of these the world was ever full and at this day almost no place empty of them These are of sundry sorts 1. Genethliaci that by calculating Nativities and searching out the constellations and aspects of the starrs take upon them to foretel what should be the manners state of life death c. of men born under them 2. Such as of particular events in businesses undertake to fortel events of things in their own nature contingent These also not amongst us yet I fear every where consulters with such That we arme our selves against them let us see some reasons out of the word of God 1. starrs made to another end Gen. 1.14 namely to measure out dayes and nights summer and winter 2. That they make good creatures malignant 3. The houses themselves feigned things 4. They but universal causes and their influence mixt 5. Gemini or twins born in one hour have divers issues 6. Many other wayes doth the Lord descry their folly Isai 46. Ier. 10. shewing them to be but heathennish vanity I might add unto these those that by dreames take upon them to foretell things to come now it once pleased God by dreames to reveal particular events not so now So those that by looking on the hand take upon them to foretell what shall be mens fortune to these also may be added that same which they call Necromancy that is divination by consulting with the dead that is indeed with the devill in the habit and likeness of the dead Of all which ye may read Deut. 18.10 11. Vulgaris that which our common people in superstitious ignorance observe of things boding good or ill as how many such observations have they of dismall days wherein they say its dangerous to begin any work That when a man puts his shooe on the wrong foot that bodes ill if the salt fall towards us on the table ill luck that if the staff fall out of the hand a hare cross our way stumble at the threshold when we first go out of the house or if the garments be gnawn of the Rats of which Augustine well notes the answer of Cato an old wizard among the Romans A superstitious observer of such things came to him as a man full of heaviness more grieving saith he at the suspition of ill to come then for loss present and he would needs know what hard chance that might bode To whom the heathen answered merrily that is no strange thing saith he that Rats should gnaw cloathes the wonder had been if thy cloathes had eat Rats so did the heathen deride that folly and superstition And it should admonish us Christians to detest and abhorr such idle superstitious observations whereby as much as by any the devil ruleth in such If it be said that the event many times answers to their fear and expectation This comes
God gives thee eyes to see the sins of thy parents and to fly from them Ezek. 18. Humble thy self even for thy fathers sins See Dan. 9. Neh. 13.18 But specially learn to fly from them and for this cause inform thy self by the word of God touching thy duty and ever set thy self these bounds to follow thy father no farther then he follows the Lords commandment great is the benefit of such wisdom Prescription in errour is no feasible plea in the Court of the Lord. What if thou couldest say Popery whordom covetousness c. had continued in thy lineage to a thousand descents This may aggravate thy sin but shall not excuse it And therefore observe every where how the Lord adds this as the aggravating circumstance Psal 95.10 Fourty years long was I grieved with this generation and Act. 7.51 Alwayes ye have resisted the Holy Ghost as your fathers did so do ye And therefore Vse vain and hellish is that speech of prophane ones amongst us that because they are able to prescribe in sinning therefore procure themselves immunity from the wrath of the Lord. How often hear we those speeches from our people Thus have I alwayes used and my father before me Now brethren put it in some other case in sins against the second table and see how odious a defence this would be if a man should plead thus in his whordom thus my father hath used before me if in theft c. How should we abhorr him And yet in sins as vain as the excuse is must go for currant Psal 78.8 Be not as your fathers a disobedient and rebellious generation and Psal 95.9 in tempting God and hardness of heart Ezek. 20.18 Walk not in the ordinances of your fathers to defile your selves with Idols and for thâ—s cause see Zech. 1.5 Your fathers where are they and remember what Peter speaks 1 Pet. 4.3 It s enough if any thing were enough that we have spent the former part of our life in vanity ignorance c. To the dishonour of our God Sins never so long continued shut not out from mercy if repentance unfeignedly be performed Observ 3. Luk. 19.42 If thou hadst known in this thy day c. that is if after all this contempt of my word all this innocent blood of my Prophets shed amongst you if in this day thou knewest and wouldest embrace the things that concern thy peace happy wert thou Act. 17.30 The times of this ignorance God regarded not but now he admonisheth every man to repent The reason is nothing but the endless mercy of the Lord that knows no limits of time so be it repentance can be performed If a man turn whensoever he turn he shall live Ezek. 18. c. Now mark the forward use prophane men make of this doctrine Vse sith there is place for pardon after so long continuance in disobedience vain therefore to take thought too soon a little in old age or on the death-bed will serve the turn for Gods mercy never rejects repentance from pardon if at any time heartily performed Well beloved this is true But shall we continue in sin that grace may abound God forbid Rom. 6.1 Know we therefore that that God who hath promised to give pardon whensoever repentance is performed hath not all-wayes given repentance when it 's sought for nay hath threatened to deny repentance to them that contemning it offered in the means respit the day of their conversion unto God How howls Esau for the blessing How fain would he come to heaven How bewailes he the loss of Gods favour with tears Heb. 12.17 and yet obtains it not and what saith wisdom Prov. 1 24 26. I called you heard not you shall call but shall not be heard you shall seek mee early but not finde mee And therefore mark what Esay saith Isa 55.6 Seek the Lord while he may be found Is there any time when the Lord will not be found Answ Yes no doubt not but that his mercy is everlasting but for that men cannot seek it when the time is over-slipt Ezek. 24 13. Hence then let us learn beloved that perhaps have lived long in our sins now at the length to seek God if he may be found of us And mark how lovingly the Lord invites us who have gone astray c. a long time yet return unto mee and I will turn unto you as if he had said yet at the length return there is hope of mercy and forgiveness Beloved the Lord is the same to us as he was to Israel and still saith to us as to them though ye have long gone astray yet if now at length we could return there were hope of mercy and forgiveness Let me thus apply it to every of us and let us all think this spoken to our selves Thou that art ignorant and lived thus all thy life long if now at length thou couldest be admonished to repent God regards not thy past sins upon performance of present repentance so to all other sinners and mark how the Lord protests he delights not in our death why will ye dye saith the Lord See Hos 13.9 And let not Sathan prevail with thee so far as to think as the saying is too late now for the promise of remission is made to repentance without all limitation of time person or number of offences and this be assured out of the word of God that howsoever there is no sin so light but deserves a thousand hells yet none deadly in the event but impenitency yea the very sin against the Holy Ghost were capable of pardon if capable of repentance And Observ 4. if these things move us not what shall we say but as the Lord by his Prophet thy destruction is from thy self salvation of me this only be sure of that thou bring repentance What that is we shall see anon if we shall first observe the state of man during impenitency which is the next thing to be considered in the text The State and condition of impenitency it s nothing else but a continuall straying from God as Ier. 2.27 They have turned unto me the back therefore 1 Pet. 2. ult We are said to go astray like sheep and the Scripture every where calleth it a wandring from God And beloved let this be holden of all men whose hearts are not turned and renewed by the Holy Ghost Let their civill honesty be never so great their zeal and devotion never so fervent till the heart be changed all is but celer cursus extra viam What learn we hence Surely to take notice of our own misery whose hearts the Lord hath not yet turned unto him we are as men in a wilderness fain perhaps we would finde the way to heaven but cannot nay the more we strive the further out of the way and this is the misery of every impenitent sinner Then hence learn all such to pray with Ieremy Chap. 31.18 19 Convert thou us O Lord and we shall be converted