God Me thinks I find all the blood as it were and my spirits so working and stir'd that I find my heart even turning up and down within me when I come to the execution of wrath And then My repentings are kindled together It is a very notable phrase Here by Repentings I take is meant those thoughts of God by which he came to do such things as men do in their repentings My repentings together That is All the thoughts that I could as it were possibly muster up that could be mustered up together for to turn my heart from the waies of Truth to the waies of Mercy they are all come up together to me saith God and being all joyned together they make a fire and have set my heart on fire As a company of brands being laid together make a great flame so all those thoughts that possibly may be any means to work my heart to good to this people they are all presented together and being come and joyned all together in one they set my heart even of a flame and mightily are stirring in my heart Oh! this is the goodness of God to his people to have all things that any way may be a motive to do good to his people to come up all together before God all in one and when they come in one there to make a fire in the very bosom of God all the reasonings as it were of my heart being joyned together for them have kindled a fire so that I cannot hold but I must needs vent my self thus How shall I give thee up Ephraim But you wil say Why doth God express himself thus God might without any more ado pardon and help or deliver why should he express himself in this manner It 's the Answer of Mr. Calvin here He doth accommodate himself saith he to our rudeness God who disdained not to take mans nature upon him disdained not to act in the person of a man who being much wronged is reasoning in himself what to do his heart is full of pity his bowels yern and he would fain find a way for mercy and when provocation of execution comes in in his mind it is as a dagger to his heart Oh! how shal I do this As if you would imagin any merciful man in the world that were put to a straight would fain have a way for mercy to save a wretched sinner God takes upon him the person as it were of this man and saith How shall I do it God doth as it were in this bring Mercy and Justice both together to plead the Case both against and for Ephraim Justice comes in and pleads Lord their Sins are great and many their Mercies have been great their Means that they have had hath been exceeding much thou hast been exceeding much thou hast been patient a long time towards them and this hath been abused their hearts are still hardened thy Name is blasphemed because of them These Arguments come up against them But now there comes up Arguments for them I but than Mercy steps up and pleads But Lord art not thou a God thou art a God These actions indeed may overcome men but shall they overcome thee And this is Ephraim Are not they thy People are they not in relation to thee are they not in Covenant with thee Spare them Lord for their for fathers sake for Abrahams sake for Israels sake who was so mighty with thee remember Lord the kindness of their youth the wonders that thou hast done heretofore for them when they were stuborn and rebellious Lord thou hast many of thine Elect among them and therefore wilt thou utterly consume them Oh! when the Lord hears these prayers of Mercy on the other hand How shall I do it I cannot do it Thus you have seen the opening of the words with the paraphrase But now for the Notes If any one of you should have any thoughts that I do not briefly pass over this Scriptur in an Expository way I may even answer you How shal I do it It were a very great burden upon one to meddle with such Scriptures as these are in an Auditory that doth desire to have something spoken to their hearts and meerly to pass it over in a meer Expository way therefore for the Notes the first Observation is this The greatness of mans sin hinders not the work of the bowels of God towards them There was none exalted him but they followed their own Counsels and did what they list yet how shall I give thee up this from the Connexion I will give you an instance and that 's a very famous one as we have in all the book of God What sins were greater than the sins of Jerusalem against Christ when he lived and yet Christ looks on Jerusalem and weeps over it weeps over it when he considered of the destruction of it Yea and mark Though Jerusalem were guilty of the Blood of Christ took away the very Life of Christ yet when Christ was risen again one of the first things that Christ doth in the 24. of Luke 47. when he was going there to Emaus Christ saith That Repentance and Remission of sins was to be preached in his Name among all Nations begining at Jerusalem Repentance and remission of sins preached to all Nations Oh! but surely Jerusalem must be left Jerusalem that did slay the Prophets and was so injurious yea Jerusalem that put Jesus Christ to death though all Nation should have Repentance and Remission of sins preached to them yet one would think Jerusalem now should be excepted No saith Christ begining at Jerusalem Jerusalem shall be the first place where I 'le have preached Repentance and Remission of sins even that Jerusalem that took away my life I 'le have preached Repentance and Remission of sins there in the very first place of all Oh! Gods mercies are beyond mans iniquities My brethren If the bowels of Gods mercies shal work toward us notwithstanding our great sins why should not the bowels of our compassions work towards our Brethren notwithstanding their infirmities why should we upon every little discontent cast off all pity and love to our Brethren What such great things in us and yet moves not God to cast us off but still How shall I cast thee off Oh! when you look upon your Brethren that once your hearts did close withal and that were as your own souls and if now you should be any instruments of evil to them you should have such reasonings as this How shall I do it I see infirmities in them I but notwithstanding my great sins God saith of me How shall I give thee up And then Secondly Why should great afflictions for God hinder your hearts working to him seeing great sins against God doth not hinder Gods heart yerning to you Why should any great afflictions for God hinder your hearts working twards him Surely if God will he merciful to us
notwithstanding our sins we should go on in the waies of obedience to him notwithstanding any afflictions that we meet withal for our obedience Again a Second Note is this Sinners are at the very mouth of misery the brink of destruction when they think not of it there 's nothing but giving of them up And then Thirdly It 's nothing but Gods free mercy that keeps us from being destroyed le's the Lords mercy that we are not consumed In the Fourth place Sin puts God to a stand How shall I do it It brings disorder into the world God must set his infinit wisdom on work to bring thing about to his own glory sin hath brought disorder and confusion Now saith God I must set mind infinite wisdom on work to bring glory out of this confusion If God hath any good intentions to thee know they sin laies such difficulties in Gods way to find out a way for thee as puts him to a kind of stand as thus For God to find out a way that all the wrong that sin hath done to him should be made up and yet thy soul should be sav'd 't is the hardest thing in the world Thou canst commit sin easily but I say when the sin is committed for God then to find out a way that all that wrong that 's done to him should be made up as it must be for otherwise all the disorder will not be brought into order and yet thy soul sav'd it 's the hardest thing in the world and were not God a God infinite in wisdom it would put him so to it as he were never able to find out a way God doth seem as it were to be at a stand How shall I do to save these sinners and yet not to wrong my self Oh! this should humble us for our sins As if a child should do so much evil as to bring himself into such bryars and troubles as that his tender father being affected with his sad condition would fain help him but if he doth help him he is put to abundance of difficulties for the helping of him and he is fain to beat his brains and study waies and means how he shall come to save this his child from utter undoing now if the child hath any ingenuity in him he will not only think it 's no great matter so be it I be delivered Oh! but this will break his heart Oh! what troubles have I brought my father into It is thus with us in reference to God if we look upon God thus as personating a man And then in the Fifth place The salvation of a sinner it breaks through a great many reasonings and workings of Gods heart How shall I do it saith God We little think what reasonings there are between Mercy and Justice about our lives about our souls many times could we but hear what reasonings there are in Heaven between Mercy and Justice about our lives Oh! it would go to our hearts The great salvation that comes by Christ it was not determined without many reasonings between Mercy and Justice there was presented to God whatsoever Justice could say and what ever mercy could say What saith God must my son be under my wrath for the satisfying of Justice and be made a Curse yet this must be Justice requires satisfaction How can it be done without the Son of God being made a Curse for mans sin these kind of reasonings there are in the heart of God for saving of mans soul in 1 Sam. 16. 8. we reade of Abishai and Davids reasoning the case about Sauls life saith Abishai to David God hath delivered thine enemy into thine hand this day now therefore let me smite him c. No saith David do not smite him do not destroy him and thus they reasoned one with another Saul was in a very ill case when there was that reasoning about his life such a case are we in many times the Justice and Mercy of God doth reason about our lives and souls Oh! how do we depend upon God for our lives and souls and if we be sav'd we are sav'd through many reasonings But the main Point of all is this That according to the relation that a people a sinful people or persons have unto God So God finds it a difficult thing to execute wrath upon them How shall I do it The wrath of God is many times brought to the birth and God cannot as it were to speak after the manner of men know how to put strength to it to bring it forth This is the reason that in Scripture we have such sending after sinners and crying to them to return such earnest wishes Oh! that they would return and such pleadings with them They will not come in and return This is the reason why we reade of the Lord whetting his Sword and bending his Bow and preparing his Arrows Why is not God ready at any time to execute judgment upon a sinner Oh no he will be whetting and bending and preparing and all because it is a work that he is loth to go through withal as it were and this is the reason why God will not stir up his wrath or if it be stir'd up he will call it back again Lament 3. 33. The Lord afflicts not willingly neither doth he grieve the children of men and all this is because Gods nature is to be merciful mercy pleases him and the Lord doth perfectly foresee and hath perfectly in his view all the reasons that might move him to mercy As now thus These are the things that makes God to be at a stand when he comes to execute judgment upon a people or persons that have relation to him where his Name is professed and where himself is worshiped First This reason is presented The many prayers of the Saints withstand against justice Justice must break through all the prayers of all the Saints of God that are in such places and this is not an easie matter we account it not an easie matter for to break through a mighty Army God cannot come to a people that he is related to and is worshiped by but that he must break through an Army the Army of the prayers of his people now saith God How shall I do it Oh! it is a mighty Army that is between me and them Yea Secondly The Lord looks upon such a place with pity Because of the many children and little ones that there are in such a place yea the children of his own people You know when God was about destroying of Neniveh he look'd upon the many thousands that knew not the difference between the right hand or the left But when God comes to destroy a Kingdom that doth worship him he looks upon those many infants and the little ones and sees them many of the posterity of his Servants As they are but littles ones that moves his bowels they have not
thing that thou pleadest mercy is pleading already and mercy carries on those arguments with a great deal more strength than thou art able to do but it takes it well at thy hand to present any to it Thou art loth to perish and God is as loth thou shouldest perish if God give thee a heart to come to him to stop wrath thou comest to him to do a work exceeding acceptable to him 't is as acceptable to God such a work as it can be acceptable unto thee when thou apprehendest Judgment ready to be executed look up to mercy it may 〈◊〉 the holy Ghost may raise an act of faith and this act of faith will set bowels on work the bowels of God are very ready to work That which is very ready to work a little thing will set it on work I say Gods bowels are very ready to work in the waies of grace and mercy towards sinners and the least act of faith in that mercy would certainly set bowels on work a main Mercy calls thee to help Mercy hath been pleading a great while and Justice pleading Mercy calls thee in to help and assist her to plead for thee and who knows but the casting voice staies for thy coming in though there hath been pleadings in Gods heart yet the dispensations of God may be such as the casting voice shall not come till thy pleadings be come in and then the business may be determined as it was here The Tenth Observation is this Oh consider the different dealings of the Father with his Son let our Meditations be raised from this Doth the bowels of God thus work towards poor sinners pleading for them when wrath is ready to be executed then we may here see the great difference between Gods dealings with his Saints and with his Son When God comes to deliver his people these that he had relation to where he had some of his Saints and for their sakes he speaks this he saith How shall I deliver thee We do not find that God said so concerning his Son God did deliver up his Son unto wrath without a How shall I do it yea the Heart of God was in it there 's no such expression of reluctancie about this work but the Scripture saith that it pleased God to bruise him It pleased him well it was an act that pleased God to bruise his Son Indeed it was for glorious ends that he had in it why so God might have ends enough for to bring forth his glory in our bruising but yet notwithstanding any ends that he might bring about he saith How shall I do it God doth not delight to grieve the children of men but God did grieve his Son he bruised him and it pleased him to bruise him You shall find such an expression in Isa 53. and in Psal 40. In the volumn of the book it is written of me that I should do thy will It was the will of God that Christ should come and suffer what he did when Ephraim was bemoaning himself Góds bowels were troubled within him he doth let the rod fall out of his hand in Jer. 31. 19 20. When Ephraim was bemoaning himself mark how Gods bowels there works but the Scripture saith That God did not spare his Son God would spare Ephraim Jesus Christ did bemoan himself when he cried out If it be possible let this Cup pass from me and Oh God my God why hast thou forsaken me Oh what a bemoaning of himself was this and yet in Rom 8. 32. God spared not his own Son he did not spare him notwithstanding all the moans that he made unto him but he delivered him up Here we reade of the repentings of God that are kindled and divers times in Scripture of Gods repenting of the execution of Justice upon sinners but when he speaks of Chist I have made him a Priest for ever that is so as he should be a Sacrifice both the Priest to offer and the Sacrifice its self in Heb. 7. 21. The Lord sware and will not repent Oh certainly it was from this work of God the delivering up of his Son that the Lord hath such working of bowels towards sinners when wrath comes to be executed to say How shall I give thee up Yet further If the heart of God doth thus work towards sinners when they are ready to be given up yea towards those that are very evil for so these were Their hearts bent to back-sliding Hence then we may learn That the State of the Saints that walk close with God must needs be very secure If the Lord deals thus with rebellious Sons what will he do with a Son that serves him that walks close with him though a Son very vile very sinful yet there is a how shall I give thee up Oh then thou whose conscience witnesses of thy sincere endeavor in walking close with God continually know that thy estate must needs be secure Yea further if this be so Surely whensoever God delivers up his own people to any judgments there 's some great matter in it some great matter in it for never doth any affliction come unto them but it breaks through many reasonings of Gods heart God intends some great matter Doth judgment begin at the house of God It is because the Lord hath some great intents to bring forth it is not because the Lord takes pleasure in the moans of his people in the sorrows and sufferings of his Servants but it is because he intends some great things for certainly these bowels of compassion would not let such sore and grievous evils pass if there were not some great ends and purposes of God to bring about And yet further hence observe The difference between the day of patience and the times of wrath for the sakes of those that were godly here Gods patience speaks thus towards the body of the People and so was patient and long-suffering towards them There is a time that God wile laugh at the destruction of sinners and he will mock when their fear cometh when he will execute his wrath and be comforted as the Scripture speaks There is a time indeed when God saith How shall I give them up but there is another time wherein God doth give forth the wine of his wrath The Wine it doth delight the Lord as Wine doth unto a man when indignation shall be as Wine to God then mercy and patience shall hold their peace for they have then their glory already they will never speak more but turn over the sinner unto Justice yea pleads unto Justice against the sinner And then lastly Seeing that God comes off thus when he is about the letting out of wrath making such stops as he doth then surely we should not hasten Judgment against our selves but let us make use of these dealings of God for the breaking of our hearts and causing them to return unto him let not us assist Justice
turn to God than others There are more arguments to perswade thy heart than others Turn Thou to God And this is a great mercy of God towards any man or woman when as God shall dare powerfully those special considerations and arguments that concern their souls to turn to God a man or woman comes to hear the Word and hears the nature of Repentance the motives to Repentance but that generally concerns all and this doth not much stir the heart but at another time it pleaseth God to hint something out of the Word that concerns them in particular and this gives a mighty turn to their hearts more than all the other As if a man be asleep though there be a great noise perhaps this doth not awaken him but let one come and call him by his name Thomas or Richard or John and speak particularly to him and that will awaken him when a greater noise will not do it so though there be general arguments of turning to God it doth not so much prevail with people as when God speaks to men and women by name and saies Turn thou to God There are these special arguments why thou shouldest turn to God rather than others Many times you will say If ever any were bound to God then I am then turn thou to God because thou art more engaged than others Turn thou to THY God That is Though you have departed from him yet he hath not wholly cast you off so but he may yet be thy God From whence the Note is That the sight of any Relation to God or hope of Mercy from him is a special means to draw the heart to turn to him Yet he may be thy God God hath not left thee O thou wretehed sinful soul who knows but that he may be thy God and thy God to all eternity Thou mightest have been past such an Argument of hearing any possibility of God's being thy God and therefore turn to God turn to thy God And keep Mercy and Judgment Want of Mercy in the Fourth Chapter of this Prophesie was charged upon this People That there was no Mercy in the Land and so in diverse other places want of Justice Now Turn to thy God and keep Mercy and Judgment The Note from the Connexion is this That in our turnings to God we must look to our special sins and reform them It 's not enough for men and women to turn to God and leave some gross sins But is there any sin more special than another that you have lived in before your turning unto God Reform in that sin above all A man or woman can never have any sure argument that their Repentance is true though they have left many sins if they have not left their special sins there 's som special sin that thou hast liv'd in what saiest thou to that Then Secondly It is nothing for people to reform in Gods Worship except they reform also in the duties of the Second Table that 's wonderful The duties of the Second Table Mercy and Judgmeut Turn to thy God and keep Mercy and Judgment Many men and women that seem to be forward in duties of Instituted Worship which is very good we are to honor God God is jealous in that business but now together with that if we be not conscionable in the duties of the Second Table of Mercy and Judgment too it 's nothing all will vanish and come to nothing except thou livest righteously and mercifully with men also as well as worship God do not think to put off thy conscience with the duties of Worship except thou doest keep Mercy and Judgment that 's more General And then Particularly Keep Mercy and then Keep Judgment be merciful unto thy Brethren A heart turning to God if it be a true turning it must needs be very merciful to men God expects that from all that do turn to him that upon thy turning to God thy bowels should yern towards thy Brethren and turn to them in Love and in Mercy and Meekness and Gentleness and Forgiveness for when thou turnest to God is it not the mercy of God that draws thy heart If it be not that thy turning is not right never any turned to God rightly but their hearts were taken with Gods mercy And can thy heart be taken with Gods mercy and thou not merciful to thy Brethren Many Professors of Religion think little of this but I find the Scripture makes as much of this as of any thing but faith its self faith in the Covenant of Grace These Three thingâ—â—he Scripture holds forth and urges very much upon men Faith Mercy and Vnity the two latter are thought to be little and of no moment with men but certainly the Lord Christ doth lay much upon mercy towards men that all that are his Members should be of merciful dispositions and of uniting dispositions one towards another Oh! 't is Mercy that the Scripture makes Religion to consist in Jam. 1. 27. Pure Religion and undefiled is To visit the Fatherless and Widdows and in Jam. 2. 13. Mercy rejoyceth over Judgment it is that which will help men and women in the time of straits and in times of danger that they have been merciful towards their brethren for that I take to be the meaning of that text Mercy rejoyceth over Judgment not that Gods mercy is more than his Judgment and that though a sinner hath deserved Judgment yet Gods Mercy will prevail and triumph over it but I take the meaning of that text to be Mercy in man and not Mercy in God that 's thus That when man hath had a merciful heart towards others towards his brethren that then if he should live to meet with affliction live to a time of Judgment times of common calamity common dangers that mercy that he hath exercised towards his brethren in the time of his prosperity will cause his soul to triumph in the midest of all dangers In the time of affliction mercy rejoyces over Judgment let Judgment come let afflictions come in the world let there be never such hard times abroad in the world yet I have a testimony to my conscience the Lord hath given me a merciful heart towards my Brethren that are in misery and I that am but a poor creature that have but a drop of mercy to that God that hath an infinite Ocean of Mercy will not that God be merciful to me much more Keep Mercy therefore you that turn to God be of merciful dispositions towards your brethren Oh! this is wanting among many that are Professors of Religion they are of cruel and harsh dispositions ridged sowr and severe dispositions towards others care not what becomes of others Oh! be merciful to your brethren You that are turn'd to God shew it in this That you keep MERCY The next is JVDGMENT Where there is a turning to God there must be righteousness
among men Judgment That is Righteous Judgment among men thou canst not turn to God from thy Unrighteousness and to a Righteous God and yet still not be Righteous towards men Certainly if thou beest turn'd to God from thy Unrighteousness towards a Righteous God then thou will be turn'd likewise from thy unrighteousnes towards men and will be righteous towards them Many texts of Scripture I might have shewn you that commend this Grace of Righteousness and it 's made the great Promise to the Glorious Church when that shall be That Righteousness shall prevail there that the People shall be a Righteous People And Judgment Not only Judgment in doing no man any wrong and being righteous in dealing But thus Judgment Execute Justice against Sin manifest thy hatred against Sin by the Execution of Judgment This is the Note from thence That those who turn to God will manifest their hatred against sin by the Execution of Judgment if they be in place of Power Though in thine own cause thou maiest forbear yea thou shouldest be merciful but when Publick Manifestation of hatred against Sin requires Justice then there 's no place for Sparing when God calls thee in any Publick Place to manifest hatred against Sin then I say thou maiest not think of Sparing But you will say Oh! I must pity and shew Mercy Well If you would be merciful be merciful in your own cause Many men that will pleade for Indulgence to Malefactors yet in their own business they have no Indulgence to those that offend them It beseems a Judg to be very pitiful when he is wronged himself but it beseems him to be very righteous and just when the Publick calls him Keep MERCY and JVDGMENT Mercy is first and Judgment afterwards The Scripture makes a difference between our respect to Mercy Judgment that place in Micah The Lord hath shewen thee O man what he would have thee to do LOVE MERCY and DO JVSTICE There should be a Preheminency in Mercy Mercy must not only be shown but loved and Justice must be done And then Keep MERCY and JVDGMENT The mixture of Mercy and Judgment is very comely The Scripture doth mix them very often Psal 101. 1. I will sing of Mercy and Iudgment and Prov. 21. 21. He that followeth after Righteousness and Mercy findeth Life Righteousness and Honor. Psal 112. 4. The upright man he is full of Compassion and Righteousness Jer. 9. 24. The Lord there doth seem to glory in this in his Righteousness aswel as Mercy saith the Lord Let no man glory in the flesh but let him glory in this That he knoweth Me that I am the LORD which exercise loving kindness Iudgment and Righteousness in the Earth Let him glory in this That he knows that I am such a God this is my glory That I am both Righteous and Merciful Now for the several Rules when Mercy should be Shown and when Judgment should be Executed that would be the Use here How men should be directed to mix both these together Mercy when men offend by Infirmity when I see it 's but a weakness it is not through wilfulness Mercy then should be shown Oh that we would consider of this our brethren that sometime differ from us in Judgment in practice consider Do they appear in any of their carriages any waies to be wilful in their way can you take it upon your consciences that it is through obstinacy and through any wicked principles that they have that they go against conscience doth it not appear in all their other waies that they walk humbly and conscionably that if they be in the wrong yet it is through meer weakness that they cannot see the Truth that thou thinkest thou doest see Now thou shouldest be merciful towards them and carry not thy self in a ridged severe bitter and harsh way towards them but in a Merciful way Mercy when the offence is by infirmity And then when the offender is already sensible of his offence then Mercy Or when there may be as much good done in a fair gentle merciful carriage as in a harsh ridged carriage And then especially at that time when any man or woman begins to feel passion arise in their hearts and a spirit of revenge to stir in them above all times then is the time for mercy examin thine heart thou hast to deal with thy brother now see whether there doth not begin to arise passion and revenge in thy spirit towards him now is the time for Mercy it 's not the fit time for Judgment it 's not a fit time to give Judgment nor for thee to execute Judgment but now is the time for Mercy And then there 's the time for judgment When thou art call'd to manifest hatred against sin when the publick good requires it when you cannot be merciful to one but you must be cruel to another As in many things wherein men would be merciful the truth is the Mercy they shew to some is cruelty to others and when thou hast the least interest in a business then there 's the most like to be the time for Judgment Well Keep Mercy and Judgment Keep it not only do some acts of Mercy and Judgment but keep it Many men in some good moods observe it Oh how pitiful are they how merciful are they but come to them at another time and Oh! how ridged are they then Oh! how sowr are they how bitter how cruel how harsh are they We have found it so by experience you can say such a man Oh! what sweet converse had we together and what a sweet temper'd man he was how loving how meek how gentle how pitiful But come to him now how harsh and how rugged in his expressions and extream bitter mightily turned as if he were not the man keep Mercy keep it Doth God at any time melt thy heart and make thee apprehensive of thy need of mercy doth thy heart begin to bleed towards thy Brethen Oh! keep it keep this temper the Lord keep this in the thoughts and purposes of thy heart for ever Oh take heed of change of heart It should be the care of Christians not only to do that that is good but to keep their hearts in such a constant frame Oh that some of you would but call to mind the dales of old Was there not a time that your hearts did melt towards your brethren and had sweet converse and communion with them what 's become of those spirits now Oh! turn to that gracious sweet temper again and if ever God bring you to that temper again keep it Consider what is it that hath changed my heart what hath brought me to it now if God doth discover how thou hast lost that sweetness of thy heart Oh! labor to repent and turn to God and resolve if ever God bring me to that temper again as sometimes
Oh Israel thou hast destroyed thy self thou mayest thank thy self for all this The reading of the words I find to be somewhat different from what you have them in your books Calvin and many others read it It hath destroyed thee Israel And in the old English Translation wherein Beza's the Geneva Notes are there it is One hath destroyed them so the word may be read so as it must be made up with somewhat else Either One hath destroyed them or It hath destroyed them or Somewhat hath destroyed them as if God should say 't is not I that have destroyed them but as if somewhat else had done it Tremelius makes it up thus Thy King hath destroyed thee For so the words will bear to reade it to be made up with what the text and the dependance of other passages in the Prophet may help us to hath destroyed us so are the words hath what hath why your King hath dedestroyed you saith Tremelius Saith the Hebrews most of them your Calf hath destroyed you your Idols have destroyed you Aben Ezra your fained comforts hath destroyed you And Drusius he reades it Interogatively Who hath destroyed thee Your fulness of which vers 6. or your own heart and wickedness hath destroyed you The Greek thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who shall give help to the corruption of Israel so that though the words be read so diversly yet that wherein most agree it comes to the same effect as you have them in your books Your own wickedness hath destroyed you your s 〈…〉 ungodly Idelatrous living forsaking God and his 〈…〉 putting confidence in an arm of flesh that hath destroyed thee In Me is Thine Help Those words are somewhat different in the Original from what you have in your Books for there are two Inn's In Me In thy help so 't is in the Hebrew And you shal observe it that in your Books Is hath another character which notes that it is not directly according to the Original In Me in thy help Now in me saith Learned Drusius upon the text I am in thy help and thy help is in me therefore there is two Inn's In me In thy help that is I am in thine help and thine help is in me so in a way of elegancie he expresses it And it seems to be according to the intention of the holy Ghost Whatsoever help thou hast I am in it and thy help it is in me In me is thy help And Pareus he read it Against thy help and so supplies the word Thou hast rebelled against thy help Oh thou hast destroyed thy help Why Because thou hast rebelled against thy help And the words in the Original will bear this to be read against thy help But the other more full according to the general stream of Inerpreters and according to the words Thy help is wholly in me and I am wholly in thy help Thou hast destroyed thy self but thy help is wholly in me That shall suffice for the reading of the words Now for the several Truths that are to be here held forth to us out of the words First this Men would fain put off from themselves to God what evil is upon them Men naturally are loth to charge themselves with the evil that coms upon them It 's their ill-hap their ill-fortune their ill-lock or they could not help 〈◊〉 they did what they could and so think to 〈…〉 ll to God 't is for want of means for want of this or that thing that God did deny to them it 's because God put them into such and such a condition but never come to charge themselves but the Propet speaks here in a compassionat way Oh Israel saith he never stand charging it upon God thou hast destroyed thy self Secondly God knows how to turn all the evil upon our selves God knows how to right himself Though we may think to lessen our evil by putting it upon God God will turn it all upon our own heads and make it out to all the world that we were the cause of al the evils that were upon us both temporal evils and all the evil that shal come upon those that shall perish eternally it will be one of the great works at the day of Judgment To make it out to men and Angels that all the misery that comes upon the damned it is from themselves and their Consciences will acknowledg it and God wil be cleered before all it will be found that the cause of mans perdition it is not the Decree of God Gods Decree it damns none It is their Sin that damns them not the Decree The Decree of Reprobation it is but the leaving of men to be dealt withal in a way of Justice whereas saith God here 's a company I am resolved to magnifie my Grace upon to all eternity Whatsoever comes between to hinder it I am resolved that these shal be the subjects for me to exercise my Grace on toal eternity that 's Election But there are others that I wil have to a way and course of Justice they shal have what they earn and no otherwise so that the Decree is not the cause of mens damnation their sin comes in between that and their damnation so that they destroy themselv 〈…〉 Secondly It 's not the infusion of any evil into them You will say 〈…〉 n comes in between Decree and Damnation But how comes sin in Certainly not by any Infusion from God 〈…〉 t comes in by man himself man himself is the author o 〈…〉 Thirdly It is not by any coaction You will say Though sin is in men for the cause of it yet men cannot help it man cannot but sin Now to that First God made man in such a condition that he might not have sinned and though there be a necessity that man fallen cannot but sin yet it excuses not this necessity He sins as freely as if he could do otherwise Men though it 's true through their fall they cannot do that that is good they cannot but sin Eyes full of Adultry that cannot cease from sin as the Apostle saith of some yet they sin as freely as if they had power to keep from sin It 's that that pleases their wills it 's that that is sutable unto them It 's true that the Saints in Heaven they cannot but glorifie God but yet they glorifie God with freedom too they are so set in an estate of glory as they cannot sin but yet they honor God freely that is They do that that 's sutable to their own spirits in the honoring of God if so be that there be a necessity of sinning from mans fall Yea 2. From a judicial act of God in giving men over to sin yet that 's but in a way of punishment for former sins and they bring this upon themselves so still they destroy themselves Every sinner that perishes murders himself And all
example Act. 7. 2. observed Use A form of Answering to Gods call Note Obs 5. Quest Answ When we exalt God Note The comfort of a dying person An Exhortation 1 To great men 2 To the Saints How God hath exalted the Saints 1. 2 3 4 5 6. 7 Psa 108. 4. 5. noted Also Psa 21. 13. Obs God hath little honor in the world Use Luthers reading of the Text. Nemo erigeret se Alij ne unus qui se erigeret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simile Obs A drousie spirit a great evil to nourish it Expos general Analysis of the Text. The Text paraphrased Expos in partic 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simile Exod. 33. 5. Noted Ephraim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68 70. Protegam Vulg. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tradidit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—lypeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 protexit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Israel Ieroms Quest on the place His Answer Sodoma Gomorah principes fuerunt in peccato Adama Zeboim earum exempla sectala sunt Luth. Expos Cor inversum Cor concitatum ira propter peccata hâ—minum non sit verum Dei cor verum Dei cor quod afficitur malis nostris quod ardet commiseratione The Authors Expos Accommodat so ruditati nostrae Calv. Simile The plea of Justice The plea of Mercy The Authors Apology Obs 1. Jerusalem's exsample noted Use 1. 2. Obs 2. Obs 3. Obs 4. The incompossibility of satisfaction salvation puts God to the highest exercise of his wisdom Simile Obs 5. 1 Sam. 16. 8. Simile Obs 6. Quest Answ The Reason Other Reasons 1. Prayrs of the Saints Simile 2. The little ones 3. Few worshipers 4 Former service to God 5 A remnant of Saints 6. Groans of the afflicted 7 Insulting of the Adversary 8 Elect in the loins of their parents 9 Other objects of wrath 10. Gods own affliction 11 God makes himself work 12. Justice glorified by others 13. Mercy may convert Application to England Instances of the workings of Gods heart towards Engl. Obs 7. For the resisting of temptation to sin imitate God in the Text. God reasons before not after our evils are upon us Obs 8. Proneness to wrath not Gods Image Use Ministers should be wary in using tartness Simile The effects of Anger Obs 9. Encouragement to Prayer Faith Advice when the blow is coming The casting voice Prayer Obs 10. Isa 53. Jer. 31. 19 20 with Rom. 8. 32. Obs 11. Obs 12. Obs 13. Rev. 14. 10. illustrated Obs 14. Note Obs 1 Note Object Answ Obs 2. Obs 3. Use of Admonition Obs 4. Obs 5. Use Direction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos 1. 2. The Authors Obs 1. Obs 2. Obs 3. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consolat poenituit c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos Obs 1 The Text remarkable Obs 2. Note Note Psa 41. 6. Opened Company heals whether evil or good Obs 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos Quest Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. Obs 3. Obs 2. Obs 3. Obs 4. Expos Obs 5. Obs 2. Text. Expos The differences betwixt God and man in point of Anger 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 3 Note 4. 5. 6. 7. 8. 9 10. Brentius Noble men 11 12. Obs 1. Masters of Families Use Numb 14. 17. explained Vers 19. Neerness to God most merciful yea if but in amoralneernes Masters of Families Obs 2. Obs 3. An apt simile The Devil's stratagem Discouraging thoughts in afflicted consciences curable by the former doctrine 〈◊〉 2. 3. 4 5 A ground of strong consolation from Ephes 2. 4 5 6 7. Caution against the abuse of this doctrine The chief work of the Ministry What is the imediate root of Faith Objects Answ Expos Use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quest Answ Obs 1 Obs 1. Expos 2. Obs 2. Luth. Expos Cultum meum non ponum in unâ tantum civitate sed per totum mundum from the rising of the Sun c. Obs 2. Use Expos 1 Reas Expos 2. Obs 1. Obs 2. Expos Obs Use Simile Plutarch Quest Answ 1. Rejected 8 Quid faciomus viri fratres eum severe mentes audiunt non contingere salutem nisi Baptizatis credentibus in Nomen Christi verè expanescunt et de salutemsunt soliciti Luther â— Obs Great troubls at the aaising of Christs Kingdom Lactant. Prodigia miranda per omnia elementae mundi Reas 1. Luke 18. 8. eulightned Obs 1. Obs 2. Text. Saints need awaking before times of Reformation * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turpidè accurrent Tremel Properabunt Vatablus in notis Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filij Maris Expos Obs Expos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Advolabunt Vulgat Expos 1. Expos 2. Text Text Expos Obs 1. Obs 2. Obs 3. Use Text. Obs Cohaerance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos general Particular Expos 2. Theologus fidelis nihil aliud est quà m Centrum ad quod omnes line 〈…〉 dolorum tendunt Meisner The meaning Obs 1. Use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quest Answ Obs 2. Let deceitful men note Expos 1. The time between Hosea the Prophet and King Hezekiah Obs Expos 2. Obs 1. Obs 2. Obs 3. Obs 4. Ministers Masters of Families Al men shold shew zeal for God Jerom in loc Expos Obs 1. Few regard this Shifts Luther in lo 〈…〉 Why some decline the waies of God Expos 2. Obs Revel 1. 6. illustrated Testis descendit cum Deo vulg adhuc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 damnatus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 descendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Riberain loc Obs 1. Obs 2. Text. Obs 1 Obs 2. Obs 3. Expos 1 Holy ones for the Holy One Expos 2. 1. 2. 3. Obs A Caution Feeding on the wind 1. 2 3 Simile The Chamaeleon the reason of its changablenes None sink lower when disappointed than conceited and confident men 4. The East wind Why hurtful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. Aestus Vulg. Obl. Creatures hope will prove but wind And pernicious Obs 2. Difference in the Saints froÌ„ others in Afflictions Expos 1. Lyes in Doctrine Vno absurdo dato mille sequuntur These times Rev. 12. 5. enlightned England Let Novelists mark Whence it comes that there is such an encrease o false doctrine in England Note An apt similo 2 Lyes against the Prophets Simile Several waies of encreasing lyes 1 2 3 4 5 Servants See the Apology of the dissenting Brethren And the Assembly's Answer to it Austin A horrible temptation to Atheism We should mourn for this Condderations to prevent suggestions of Atheism froÌ„ the contrary reports of godly parties 1. 2 3 Simile in Scripture 4. Use 1. 2. 3. Lyes in practice Why men find not satisfaction in their waies Invention to satisfie conscience may prove judgment Expos Expos Obs Expos Aegypt Canaan Note Mirâ—m est c. Calv. in loc Expos 1 2. God
I remember the kindness of thy youth saith God For yong people to love God Oh! God loves that God loves the love of yong ones the love of children how sweet will old age be to thee if thou canst say thus Lord through thy mercy I have loved thee from a child and that 's an evidence that thou didest love me when I was a child How many are there now that are old whom God loved when they were yong that would give ten thousand worlds if they had them that they had known and loved God sooner than they have done Though it 's true I lived in wickedness almost all my daies and yet at length God manifested himself to me and by that I know God hath loved me from eternity but Oh! that I had loved God from a child I say those whose eyes God enlightens and hearts God converts to himself would give ten thousand thousand worlds that they could but say this Oh that I had but loved God from a child You who are children and yong ones do you begin betimes to love God that if you live to be old you may say that God loved you from a child It was an excellent speech of Austin when God pleased to work upon his heart Lord I loved thee too late And so it will be with any that do begin to love God they will say that they loved God too late and it will be the great burden to their souls that they loved God so late as they did And called my Son out of Egypt I call'd him that is by Moses and Aaron I sent them to call them out of Egypt and bring them from thence and this seems to have reference to that Scripture in Exod. 4. 22. where the Lord saith Israel is my Son even my first born Moses comes to Pharaoh in the Name of God to have Israel out of Egypt and he coms to Pharaoh after this manner and Tell him that God saith Israel is my son even my first born so in Jer. 31. 9. I am a Father to Israel and Ephraim is my first born My son The Seventy have it in the plural My sons his sons out of Egypt but in the Hebrew it is in the singular I called my son out of Egypt and although the holy-Ghost speaks of al the people in general yet he puts them in the singular number and in their very community they are cal'd the son of God The Church that 's the Note from hence is related to God as a son to the father yea the very first-born what God speaks of the people of Israel is especially intended towards his Saints which are the true Israel of God they have the priviledg to be sons unto God to be children Is it a light matter saith David to be the son in Law to to a King but then what do you think it is to be the son to the King of Heaven and Earth and the Heir of Heaven and Earth Is Ephraim my dear son Jer. 31. 20. Ephraim my dear son This is the priviledg therfore of the Saints that God deals with them as sons I 'le spare them as a Father spareth his own son that serveth him in the third Chapter of Malachy the 17. verse And the special priviledg that they have from this is that they are not under that Law that slaves are under in reference to God those that are in the state of slaverie they are under this Law Do or Die if thou doest offend but in the least thou shalt perish for ever the curse of the Law is upon thee But the Sons of God are brought into another condition not to be under that Law they indeed if they do offend may be corrected and chastized but they are never under the Law of the sentence of eternal death for their offence there 's a great deal of difference between the administration of God towards Slaves and towards Sons This is the great priviledg of Son-ship That thou art not under the Law thou art brought under another Law under the Law of Jesus Christ that though thy sin indeed of its own nature if God should deal with thee in Justice would be enough to put thee under an eternal Curse yet being a Son God puts thee under another Law and doth not deal with thee by that Law that pronounces a Curse against every sin They are Sons Secondly Let wicked men who have to deal with Gods people when any of the Saints of God are under their power let them take heed how they use them For they are Sons they are not Slaves they are the Sons of the eternal God in Jer. 2. 14. Is Israel a Servant is he a home-born Slave why is he spoiled How comes it to pass that Israel is dealt withall so as he is What is not Israel a Son When as any of the people of God are under the power of any men God looks upon them as Sons and if they deal hardly with them God will enquire and will say thus Is such a one a slave had he been a slave I would not so much have car'd for your dealings thus with him but he is a Son You find in the Acts that they were afraid when they heard that Paul was a Roman When thou knowest thou hast to deal with a Son of God know that thou hast not so much liberty to misuse him as thou hast to misuse another man though no liberty to misuse any Thirdly The Saints are not only Sons in their particular relation but in their Community they are sons too Take them joyn'd together as the members of the Church and so the whole Community of the Church now is but as one Son I called my Son out of Egypt He speaks of the whole Body of Israel Now the Lord looks upon the Community of his Church as one Son in the singular number There are many priviledges that do belong to the Church of God in their Community as well as in their particular relation And they should labor to unite themselves much together seeing God puts them altogether in the singular number Oh! the Lord loves unity in his Church Though a Son yet in Egipt That 's the Note further from thence That Gods Sons are not free from sore and grievous evils in this world though they be Sons yet they may go into Egipt In Jer. 12. 7. I have for saken mine house I have left mine heritage I have given the dearly beloved of my Soul into the hands of her enemies Though the dearly beloved of Gods Soul yet given into the hands of enemies Though Gods Son yet goes into Egypt So the Church under Antichrist for above twelve hundred years God gave up his Sons into that spiritual Egypt We must not think therefore as soon as we come under greivous afflictions that God hath cast us off from being Sons though they were in
and hence in ordinarie speech Kindness is called humanity let men have some humanity in them that is let them be Courteous to be courteous and to shew humanity we use for al one so that the nature of men though it be fallen yet if it be not twice dead and overcome by its corruptions exceedingly There is an humanity an ingenuity in the very nature of man naturally Oh! you that profess Religion labor you to be eminent in this in Courteousness in Gentleness in Humanity know that Grace though it doth elevate above Humanity to Christianity yet it doth not take away Humanity No it raises it higher and therefore seeing there is something left in mans nature of Gentleness and Fairness surely those that have Grace and have a principle to curb corruption they should have much Gentleness and Fairness with them Secondly Seeing that these are the Cords of men Gentleness we should use them to draw those on to goodness that we do desire Ministers Parents Governors Neighbors observe the dispositions of those you have to deal with sure your selves to them labor to gain their hearts that way if possibly you can that they may have good thoughts of the waies of Godliness do not put them on by bitterness and sowrness Did not God gain upon your hearts in a gentle way however if God did come in a harsh way to your apprehensions at first yet know there is no such distance between you and your neighbors those that are under you your children or servants as there is between God and you therefore it is for you to deal with your fellow Creatures in a gentle fair way If a Hunter would get his Game he doth not make a houting and noise but he goeth gently without any noise And so it is not through violence noise and horror if you would get people but in a gentle way hire children and servants to that which is good Learn that way you that are of harsh tempers to entice your children and your servants to good You do nothing but threaten them to good and say If you wil not do thus and thus I 'le deal with you thus and thus by way of threatning Oh! try what an enticing way will do do not you so domineer over others as to think that it is for you to satisfie your wills upon them but labor to sute your selves to them And never chastife Children nor servants but with greef and put a difference between weakness and wilfulness in your Children and Servants and let your hand be heavie upon them only upon meer necessity when all other means are tried never but then let your hand be heavie upon them Thus you should do with those under you as God deals with his people with the Cords of a man gently Thirdly From hence it is a great aggravation of sin That we stand out against gentle means the fair glosses of temptation they take our hearts As now if you can bring gifts to a man you can quickly blind his eyes we have found these cords of men we have found that mans nature loves gifts and those in the place of Justice if they have bribes and gifts brought them Oh! those are the Cords of men those are sutable to their natures indeed Now God doth thus as I may so speak bring gifts but if God shall not prevail with his gifts this will be a great aggravation of your sin And then the Third and last is The honorable respect that is shewed unto men The Observations are these First In your dealings with children and servants remember you have not to deal with beasts that is Alwaies preserve their esteem It is a Rule that will be very helpfull to those that have yong ones to bring up though the fault be great yet put them not to so much shame before others as they should have no esteem or honor to lose they will grow desperate them and so long as there is that bridle you may keep them from much evil And this is the reason that your Goal-birds never com to any good almost Why because they have no honor to lose all is gone already and therefore they grow desperate and there 's nothing more sutable to a mans nature to be kept from evil than the loss of respect and the loss of honor and therefore the very doom of the damned at the day of Judgment it is exprest that they shall rise to shame and confusion of face to shame that 's as much against humane nature as any thing and therefore you that have to deal with men take heed how you deal alwaies keep such a hand over them as those that are under you may see that there is some honor that they have yet to lose do not deprive your selves of such a means to bridle your children or servants Some of you have for your servants of good birth in this Citie divers have children of very good birth and very good education that had very good breeding use them accordingly draw them them with the Cords of men and draw them with the Cords of men of such education and of such birth If you be of meaner birth and education and had hard breeding and were drawn by iron Cords do not you think to deal thus with others that had better breeding than your selves but deal with them fairly Consider of what breeding and education they had and so deal with them according to that respect that is due to such of such a qualitie And then Secondly How will the shame and confusion of men be aggravated hereafter which did disregard Gods using of them in an honorable way This is the way to bring shame and confusion upon you for ever so as hereafter men and Angels shall say and so your conscience shall say Just it is with God to punish me with eternal shame and confusion why for God had respect to me when I lived and God dealt with me in an honorable way and did seek to draw me with the Cords of a man and it 's just with God that now he should give me my portion among Devils and Reprobates and that he should no more regard me as a creature but rather hate and abhor me as a Devil for I would not regard his dealing with me as a man this will justifie God in that wrath that will be upon you another day And from all together observe Not to be drawn to our duty but by violence and strength it is beastial bruit beasts can roar and cry out when the pain is upon them and so it is with many men they never cry out of their sins never fear God never yeeld to the hand of God but only then when Gods strokes are upon them then they cry out and bellow like beasts Well God delivers them but they to their lusts as formerly and spurn against God as soon as they are delivered make Vows and
you in this mark those two Scriptures Micah 6. 11. the Lord having shewn what he did require that men should be just in their waies now saith the text in ver 11. Shall I account them pure with the wicked ballances and with the bag of deceiptful weights for the rich men thereof are full of violence and the inhabitants thereof have spoken lyes and their tongue is deceip ful in their mouth therefore also will I make thee sick in smiting thee Oh! when God comes to smite thee he will make thee sick to purpose sickness to such men as have defiled consciences in their trading is dreadful sickness indeed as if God should say You shal have not great content in what you have I will be avenged on you for what you do either you or your heirs shall no enjoy it But that place concerns Christians very much a place that it 's impossible for you that are exercised in Scripture but you must needs take notice of it 1 Thes 4. 6. That no man go beyond and defraud his brother In any matter you must not go beyond your brother your brother is weak you will say Let the weaker look to it as well as he can No you must not take advantage of his weakness he is your brother you must not defraud him no not in any matter why because that the Lord is the avenger of all such as we also have forewarned you and testified And know this day the Lord forewarns you once more by the Ministry of his Word and the Lord by his Word doth testifie against you in this one thing and if you go on in anie way of deceipt you go on against the verie strength of the Word and strength of Conscience this day and this Word that is preached this day to you shall certainlie testifie against you another day Yea further When you come to die Oh! how terrible will death be to such men when they shall leave the sweet of all their estates and carrie nothing but the guilt of all with them In Job 27. 8. What hope shall an hypocrite have though be hath gained when God takes away his soul Sometimes men they seek to deceive and they are discovered and so they are rendered base and contemptible to all the world yea but sometimes again they may carrie it so cunninglie as they shall never be discovered perhaps in this world but they shall gain as Ephraim saith here I am become rich and have gotten substance but what hope hath this hypocrite though he hath gained what profit shal it be though thou hast gained the whol world and shalt lose thy own soul See also James 5. 3. The rust of your Gold and Silver shall eat your flesh as it were fire Yea Know further That thou must restore if thou hast any estate now or if thou ever comest to have any estate it must be restor'd or thou canst not expect to find mercy from God with all the sorrow cries and prayers that can be without restitution there cannot be expectation of pardon and forgiveness The ancient speech that all Divines in all Ages of the Church have closed withal was There must be Restitution of that that is falslie gotten if it be in thy power to do it thou must restore it or else thou canst not have anie hope of mercie those sweet morsels that you have swallowed must be vomited up again And therefore you that are Apprentices take heed of pleasing your Masters to be deceiptful for if you have a hand in it you must restore I 'le give you Scripture and Reason for it The Reason is this That 't is impossible that any kind of repentance can be accepted of God without restitution the reason is because That if I have power to restore all the while I do not restore I do continue in the sin I do not only wrong the man just the verie hour I have deceived him but all the while I keep that which is his in my hand this is the argument that repentance can never be accepted of God that may stand or doth stand with a wilful continuance in the sin that a man seems to repent of Do I repent of my sin and yet wilfully continue in the sin I say Wilful for I have it in my hand to restore Oh but I shall undo my self I but that 's wilful still Is it better for thee to keep an estate or to keep a sin Now certainly any man that hath anie light must needs acknowledg thus much That if I truly repent me of my sin I must do what possibly I can to undo my sin Can I say I am heartilie sorrie for a sin when I do not what I can for to undo that sin again if I can And for the Scriptures for Restitution there are divers I 'le give you two or three Ezek. 33. 14 15. And when I say unto the wicked Thou shalt surely die If he turn from his sin and do that which is lawful and right if the wicked restore the pledg give again that he hath robbed c. he shall surely live he shall not die He doth not walk in the Statutes of life except he give again that which he hath robbed And so in Numb 5. 6 7. there you have the Law about restitution when a man or woman shall commit anie sin that men commit to do a trespass against the Lord and that person be guilty then they shall confess their sin which they have done is this al and he shall recompence his trespass with the princial thereof and ad unto it the fifth part thereof and give it unto him against whom he hath trespassed He must confess his sin yea but that 's not enough but he must recompence the partie This is a most excellent Scripture Mark it 's said here If a man shall trespass against the Lord it 's not only against Man but against the Lord against the rule of Justice that the Lord hath so set for the maintaining of order and humane Societie in the world And then observe it further if a man or woman commit a sin that men commit and do a trespass you wil say I do no other than all trades-men do mark saith the text If a man or woman commit any sin that men commit as if the holy Ghost should say I confess it is a sin that is ordinarie but though it be ordinarilie committed by men though there should be confession of that sin yet if there be not restitution it will do you little good I remember Latimer in one of his Sermons that he preach'd before King Edward speaking of this verie point of Restitution he saith that the first day that he preached about it there comes one and gives him twenty pounds to restore the next time he preached there comes in another and brings thirtie pounds and another time he preached and there comes another and