God's call to England, for thankfulness after gracious deliverances wherein is shewed, that our deliverances, not answered with reformation, will be followed with sorest destruction / by Thomas Gouge.
Gouge, Thomas, 1605-1681.
1680
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God's call to England, for thankfulness after gracious deliverances wherein is shewed, that our deliverances, not answered with reformation, will be followed with sorest destruction / by Thomas Gouge.
Gouge, Thomas, 1605-1681.
[24], 159, [9] p.
Printed for John Hancock ...,
London :
1680.
Reproduction of original in Cambridge University Library.
Errata: p. [1] at end.
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eng
Redemption.
Christian life.
Reformation -- England -- Controversial literature.
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GOD's
CALL
TO
ENGLAND
,
For
Thankfulness
after
gracious
DELIVERANCES
:
Wherein
is
shewed
,
That
our
DELIVERANCES
,
Not
answered
with
Reformation
,
Will
be
followed
with
Sorest
Destruction
.
By
Thomas
Gouge
.
JOSH.
20.
If
ye
forsake
the
Lord
—
he
will
turn
and
do
you
hurt
,
after
the
good
he
hath
done
you
.
Gratiarum
●essat
discursus
,
ubi
recursus
non
fuerit
.
Nec
modo
nil
augetur
ingrato
,
sed
&
quod
ascipit
vertitur
ei
in
perniciem
.
Bern.
Serm.
1.
cap.
Jejunii
.
LONDON
:
Printed
for
Iohn
Hancock
,
at
the
three
Bibles
in
Corn-hill
,
entering
into
Popes-head-alley
.
1680.
A
PREFACE
,
Pressing
to
the
great
Duty
of
Thankfulness
for
Mercies
.
THE
eminent
Appearances
of
a
Divine
Hand
delivering
this
sinful
Nation
in
its
plunges
of
woful
Distresses
,
have
been
such
remarkable
Testimonies
of
Infinite
Goodness
and
Patience
,
as
are
s●●rce
to
be
parall●●●
in
any
Age
of
the
World
,
in
any
Nation
under
Heaven
.
So
numerous
are
the
Expressions
of
Mercy
to
a
People
daring
Heaven
with
their
Impieties
,
that
whoever
shall
review
the
Catalogue
of
them
,
will
be
amazed
to
see
one
more
superadded
to
the
former
so
abused
and
slighted
,
as
wickedly
they
have
been
by
many
of
us
.
Yet
Prerogative
Mercy
,
which
acts
beyond
expectation
and
desert
,
conquering
all
Difficulties
and
Discouragements
,
hath
not
stept
aside
to
give
way
to
Justice
,
but
hath
continued
its
progress
towards
us
:
Had
it
not
been
for
this
,
we
had
certainly
seen
more
direful
Effects
of
our
Enemies
Projects
,
than
yet
we
have
beheld
.
Had
it
not
been
for
this
,
we
had
been
as
deeply
involv'd
in
Misery
,
as
we
are
in
Sin.
Hence
in
our
great
extremity
,
after
all
his
forgotten
favours
,
he
hath
spoken
in
his
Love
,
as
in
Ierem.
16.21
.
I
will
this
once
ca●●●
them
to
know
,
I
will
cause
them
to
know
〈◊〉
hand
and
my
might
,
and
they
shall
know
my
Name
is
the
Lord.
This
once
will
I
cause
them
to
know
my
Mercy
,
to
understand
my
unwillingness
to
destroy
them
:
and
hence
it
is
,
that
England
has
not
been
forsaken
of
the
Lord
,
although
it
is
full
of
sin
against
the
Holy
One
of
Israel
,
Ier.
51.5
.
Now
what
hath
encouraged
,
what
hath
induced
the
Lord
to
express
thus
much
favour
to
such
,
as
so
provoke
the
eyes
of
his
Glory
?
It
is
only
because
He
will
have
Mercy
on
whom
he
will
have
Mercy
,
Rom.
9.
Be
it
known
,
O
People
of
England
,
't
is
not
for
your
Righteousness
that
the
Lord
hath
done
this
,
for
ye
are
a
stiff-necked
People
,
Deut.
9.6
.
Our
works
and
ways
deserve
nothing
but
utter
ruine
,
and
perpetual
desolation
.
For
his
Names
sake
has
be
done
all
this
,
and
that
he
might
make
his
mighty
Power
to
be
known
,
Psal.
106.8
.
his
super-transcendent
Goodness
hath
wrought
out
these
sweet
Deliverances
for
us
.
And
for
this
end
hath
he
done
it
,
that
we
might
remember
our
evil
ways
,
and
our
doings
that
were
not
good
,
and
might
loath
our selves
in
our
own
sight
,
for
our
iniquities
and
abominations
,
Ezech.
36.31
.
And
now
shall
we
be
a
happy
People
,
if
Mercies
shall
so
prevail
upon
us
,
as
to
effect
this
blessed
frame
and
disposition
in
us
.
For
this
end
hath
the
Almighty
tryed
us
with
another
Deliverance
,
because
he
hath
said
,
It
may
be
they
will
present
every
one
their
Supplications
,
and
return
from
their
evil
ways
,
Ier.
36.7
.
Oh
,
what
expectations
hath
God
to
see
a
repenting
,
reforming
,
holy
,
obedient
carriage
,
upon
our
receipts
of
such
wonderful
favours
from
him
!
He
looks
that
we
will
appear
another
manner
of
People
than
we
have
been
,
after
these
eminent
,
frequent
,
seasonable
,
and
Miraculous
appearances
for
us
.
Oh
therefore
,
since
the
Lord
hath
not
forsaken
us
a
sinful
People
,
but
stood
by
us
,
and
redeemed
us
,
when
appointed
to
Death
,
Let
us
joyn
our selves
to
the
Lord
in
a
perpetual
Covenant
that
shall
never
be
forgotten
,
Ierem.
50.5
.
Let
us
offer
up
our selves
to
the
Lord
as
a
whole-burnt-offering
,
in
the
ascending
flames
of
purest
Affections
.
Let
us
not
occasion
the
cessation
of
Heavenly
Kindnesses
,
by
a
wicked
regardlesness
of
them
.
Let
it
be
our
employment
,
to
applaud
and
improve
the
Infinite
Love
of
God
in
all
his
Mercies
.
Come
,
let
us
view
the
sudden
and
sweet
Dispensations
of
God's
heavenly
and
holy
Providence
,
and
fix
our
thoughts
on
his
surprizing
Benefits
,
till
our
hearts
are
enamour'd
with
the
Authour
of
them
,
and
transform'd
into
the
likeness
of
that
loving
God
that
gives
them
:
let
us
trace
him
in
his
ways
of
Mercy
,
till
we
are
sweetly
brought
into
the
ways
of
Duty
:
Let
our
Souls
be
drawn
up
to
the
Center
of
Heaven
,
by
the
Golden
Chains
of
Mercies
let
down
from
thence
unto
us
.
Let
us
continue
a
leisurely
Meditation
on
our
gracious
Deliverances
,
till
our
Affections
are
sublimated
,
our
hearts
inflamed
,
and
a
Thankful
frame
produced
.
Let
us
behold
our
most
precious
Lives
preserved
,
our
inestimable
Liberties
secured
,
the
conspicuous
and
glorious
Light
of
the
Gospel
continued
,
the
Life
of
his
Sacred
Majesty
defended
:
I
say
,
let
us
contemplate
these
things
,
till
our
health
shall
sound
Melodious
Praises
to
that
Almighty
Power
that
hath
done
all
this
.
Now
,
Courteous
Reader
,
what
doth
the
Lord
require
for
all
this
Kindness
,
but
a
truely
thankful
Heart
and
Life
?
And
what
less
canst
thou
give
to
God
than
this
?
Thou
canst
present
the
Almighty
with
no
such
pleasing
Offering
,
as
a
grateful
Heart
:
For
God
hath
sufficiently
exprest
his
esteem
of
such
Presents
,
by
appointing
the
Altar
of
Incense
,
which
was
for
Thank-Offerings
,
to
be
encompassed
with
a
Crown
of
purest
Gold
:
for
though
the
most
odoriferous
Incense
is
nothing
in
his
account
,
the
thank-ful
heart
that
presents
it
as
a
Testimonial
of
unfeigned
Gratitude
,
is
highly
esteemed
by
him
.
Neither
is
there
any
thing
more
consonant
to
the
Dictates
of
Reason
,
than
that
we
express
all
manner
of
kindness
to
those
that
oblige
us
by
their
large
Munificence
:
for
,
Quisquis
magna
dedit
,
voluit
sibi
magna
rependi
.
The
Donors
of
great
favours
,
expect
answerable
requitals
.
And
however
we
may
forget
what
we
give
,
we
must
not
forget
what
we
receive
:
And
therefore
I
may
say
as
Bernard
,
Cùm
amat
Deus
,
nil
aliud
vult
quam
amari
;
when
the
Lord
expresseth
love
,
he
designes
to
be
loved
.
And
verily
,
a
grateful
reflexion
of
honour
to
God
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
our
highest
and
lowest
Divinity
,
the
highest
pitch
of
attainments
,
is
but
Love
;
the
lowest
return
can
be
nothing
beneath
it
,
if
any
thing
at
all
.
The
only
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Requitals
we
can
render
to
God
for
his
richest
Favours
,
are
only
Testimonials
of
Thankfulness
,
by
extolling
his
holy
Name
with
unfeigned
Praises
,
and
reflecting
Honour
on
his
blessed
Majesty
by
chearful
Obedience
to
his
sacred
Commandments
.
Now
therefore
as
the
piercing
Rays
of
the
glorious
Sun
,
though
passing
through
the
transfluent
Air
with
an
imperceptible
motion
,
yet
meeting
with
a
Solid
Body
rebound
with
an
increasing
lustre
;
so
should
our
Hearts
and
Lives
reflect
the
honour
of
all
our
Mercies
on
our
Heavenly
Benefactor
.
And
unless
the
Bounty
of
Heaven
gains
so
far
upon
our
obstinate
Hearts
,
as
to
effect
this
work
,
we
shall
gain
little
by
the
greatest
Mercies
:
the
sense
of
which
caused
a
holy
man
to
pray
,
Domine
,
da
Gratitudinem
cum
Misericordiâ
;
nolo
Misericordiam
sine
Gratitudine
.
Oh
Lord
,
give
me
a
thankful
heart
with
thy
Mercies
;
Lord
,
I
desire
not
Mercies
without
a
grateful
heart
to
improve
them
.
And
we
shall
finde
it
true
,
that
Mercy
unregarded
,
Deliverance
not
improved
,
will
render
our
condition
more
desperate
and
dangerous
,
and
our
end
more
miserable
.
But
,
Oh!
How
much
is
it
to
be
lamented
,
that
a
Vertue
so
applauded
for
surpassing
excellency
,
a
Duty
enjoyned
with
such
indispensable
Necessity
,
is
so
much
unseen
in
all
,
and
unpractised
by
most
!
How
are
the
Mites
of
Mens
Bounty
more
regarded
than
the
Mountains
of
Gods
Mercy
!
Of
the
Ten
Lepers
that
our
Saviour
healed
,
but
one
returned
to
glorifie
God
,
Luke
17.17
,
18.
How
few
of
a
whole
Nation
delivered
from
the
barbarous
hands
of
bloody-minded
men
,
from
the
complicated
Contrivances
of
Romish
Agents
,
have
returned
deserved
Praises
to
our
blest
Redeemer
?
How
are
both
private
and
publick
Mercies
buried
in
the
Grave
of
Unthankfulness
?
which
is
the
reason
of
that
Unprofitableness
which
lays
us
under
the
greatest
Curse
.
Yet
an
Ungrateful
temper
is
extremely
odious
in
the
thoughts
of
all
men
.
It
receives
a
black
doom
even
from
such
as
may
justly
be
condemned
for
it
.
Ingratitude
is
that
sin
which
Lycurgus
a
Heathen-Lawgiver
accounted
so
prodigious
,
in
humane
,
and
abominable
,
that
he
thought
it
was
so
impossible
for
reasonable
men
to
be
guilty
of
it
,
that
it
would
be
superfluous
to
enact
a
Law
to
condemn
it
:
And
't
is
reported
of
the
Egyptians
,
that
those
among
them
that
wanted
Humanity
to
return
Kindness
to
Benefactors
,
underwent
no
lesser
Penalty
than
to
be
disabled
from
having
a
Posterity
to
survive
them
,
that
the
world
might
not
be
pester'd
with
an
ungrateful
Progeny
.
But
if
the
contempt
of
humane
kindnesses
gives
such
offence
to
mortal
men
,
and
receives
such
Punishments
;
What
punishment
doth
it
merit
,
what
hatred
doth
it
deserve
,
when
the
guilt
is
infinitely
raised
,
by
the
consideration
of
that
infinite
Glory
that
is
affronted
by
it
!
The
just
Threats
of
the
Eternal
God
against
such
Offenders
,
express
its
provoking
nature
,
Deut.
8.19
.
If
ye
at
all
forget
the
Lord
,
—
I
testifie
against
you
,
ye
shall
surely
perish
.
If
such
Severity
be
to
those
that
at
all
forget
,
what
will
be
the
portion
of
such
as
altogether
forget
the
Mercies
of
God
?
But
oh
!
which
of
us
hath
not
suffered
Divine
Favours
to
slip
out
of
our
minds
?
What
less
in
our
thoughts
than
how
much
God
hath
done
for
us
?
Will
not
Vengeance
fall
upon
us
with
a
witness
,
if
we
proceed
in
such
ungrateful
courses
?
Now
therefore
,
to
use
the
words
of
Jude
,
I
will
put
you
in
remembrance
,
how
that
the
Lord
having
saved
the
people
out
of
the
Land
of
Egypt
,
afterwards
destroyed
them
that
believed
not
,
Iude
5.
Such
will
be
the
portion
of
all
those
,
we
may
fear
,
who
will
neither
love
nor
obey
the
Lord
,
after
all
the
great
things
He
hath
done
for
us
:
but
accounting
them
small
things
,
deny
those
respects
they
ought
to
shew
to
him
that
did
them
,
Who
is
wise
in
Counsel
,
and
excellent
in
working
.
But
shall
we
be
worse
than
the
Ox
or
Ass
,
that
know
their
Masters
,
and
serve
them
?
Shall
we
be
more
ungrateful
to
God
than
we
are
to
Men
?
The
People
of
Israel
told
Gideon
,
Iudg.
8.22
.
Thou
shalt
rule
over
us
,
seeing
thou
hast
delivered
us
from
the
hands
of
the
Midianites
.
Shall
we
not
say
to
God
,
O
Lord
,
since
in
thy
infinite
Mercy
thou
hast
delivered
us
from
the
hands
of
our
enemies
,
we
will
now
submit
unto
thee
,
and
thou
shalt
rule
over
us
?
Oh
how
pleasing
would
this
be
to
God
?
How
happy
should
we
be
under
such
acknowledgments
of
God's
Deliverances
?
But
to
persist
in
sin
is
very
unreasonable
:
Mic.
6.3
.
Oh
my
people
,
testifie
against
me
:
What
have
I
done
to
thee
?
—
vers
.
4.
I
brought
thee
up
out
of
the
land
of
Egypt
,
and
redeemed
thee
out
of
the
house
of
servants
,
&c.
Oh
,
my
people
,
says
God
,
remember
what
great
Deliverances
I
have
wrought
,
what
Miracles
my
arm
hath
performed
for
you
;
and
will
ye
sin
after
all
this
?
Oh
England
!
Remember
what
God
hath
done
,
what
Deliverance
from
a
heathenish
condition
,
what
an
escape
from
Popish
darkness
,
what
Redemptions
from
Romish
Conspiracies
,
God
hath
bestowed
;
and
then
let
Conscience
speak
,
whether
you
do
well
or
no
to
sin
against
such
a
God
as
this
.
This
will
never
be
tolerated
long
by
a
Holy
God.
This
will
make
him
say
,
as
Ezek.
21.3
.
Behold
,
I
am
against
thee
,
and
will
draw
forth
my
sword
out
of
its
sheath
,
and
will
cut
off
from
thee
the
righteous
and
the
wicked
.
The
Sword
of
Iustice
sheathed
by
Divine
Patience
,
will
be
drawn
out
to
avenge
the
abuse
of
Mercies
.
Will
not
contempt
of
Goodness
bring
the
fulfilling
of
that
Threat
upon
us
,
Ezek.
44.25
.
I
will
not
watch
over
you
for
good
,
but
for
harm
?
Providence
hath
hitherto
been
watchful
over
us
to
secure
us
from
ruine
;
but
miserable
shall
we
be
,
when
God
shall
watch
opportunities
to
ruine
and
destroy
us
.
Now
I
must
tell
you
,
whatever
our
apprehensions
of
things
may
be
,
there
is
nothing
will
prevent
our
destruction
after
Deliverance
,
but
a
serious
Repentance
,
and
hearty
Reformation
.
'T
is
not
our
Policy
or
Power
,
't
is
not
our
Courage
or
Undauntedness
can
possibly
secure
us
;
but
except
we
repent
,
we
shall
surely
perish
.
Our
Profession
and
Priviledges
are
insufficient
to
give
us
safety
.
Jerusalem
,
the
holy
City
,
is
now
a
ruina●ted
heap
:
a
place
of
strength
,
so
that
the
Kings
of
the
earth
and
all
the
inhabitants
of
the
world
would
not
have
believed
that
the
enemy
and
adversary
should
enter
its
gates
,
Lam.
4.12
.
and
yet
it
is
made
a
perpetual
desolation
by
the
fire
of
God's
wrath
kindled
against
it
.
Neither
may
the
Greatest
in
our
Land
,
if
living
in
sin
,
think
to
escape
by
or
in
wickedness
.
The
hand
of
God
will
finde
out
his
enemy
,
though
never
so
potent
,
though
guarded
with
all
humane
securities
.
And
certainly
,
if
God
shall
at
last
for
our
sins
suffer
our
enemies
to
prevail
,
Prince
and
Peasant
shall
suffer
alike
;
Royal
,
as
base
blood
,
will
be
a
Drink-offering
.
And
if
in
Policy
they
spare
a
while
,
yet
in
Cruelty
they
will
slay
at
last
.
The
dainty
Dish
is
reserv'd
for
last
.
The
best
blood
and
the
best
wine
are
brought
forth
at
last
;
the
courser
blood
runs
out
before
that
pure
blood
that
flows
from
the
heart
is
drawn
forth
.
Let
none
therefore
flatter
themselves
in
sin
,
because
exalted
to
eminent
degrees
of
Honour
in
a
sinful
Land.
But
if
in
sincerity
we
turn
from
our
sins
,
the
Lord
shall
be
our
Security
,
and
appoint
Salvation
for
Walls
and
Bulwarks
.
This
shall
be
a
sign
,
we
shall
still
escape
when
we
shall
be
mourning
for
,
and
leaving
off
those
sins
,
that
have
brought
us
into
danger
.
Ezra
7.16
.
Those
that
have
escaped
shall
escape
,
for
they
shall
be
on
the
Mountains
as
Doves
in
the
Valleys
,
mourning
every
one
for
their
own
Iniquity
.
Were
there
such
an
universal
Mourning
for
our
particular
sins
,
we
should
soon
●ee
Providence
scattering
the
●hreatning
Clouds
that
hang
over
●ur
heads
,
and
raising
a
founda●ion
for
our
further
hopes
of
●scape
.
Oh
then
that
Charity
to
●
ruining
State
,
that
Compassion
●o
the
languishing
Church
of
our
Lord
Iesus
Christ
,
that
our
Gra●itude
to
a
gracious
God
for
his
Mercies
,
or
that
our
dread
of
a
●onfounding
Majesty
,
and
haste●ing
Misery
,
may
make
us
break
off
●n
!
God
calls
,
as
Ier.
14.17
.
I
●ave
seen
thy
abominations
;
Wo
●nto
thee
,
oh
Ierusalem
,
wilt
thou
●ot
be
made
clean
?
when
shall
it
●nce
be
?
Oh
when
shall
we
leave
●ur
sins
,
after
so
many
years
of
Patience
-
tiring
,
Iustice-daring
Provocations
?
When
shall
it
once
●e
,
after
so
many
lesser
Judgments
●ounding
warnings
to
us
to
prevent
●ur
ruine
?
Oh
when
shall
it
be
,
●fter
all
the
miraculous
engaging
Deliverances
God
hath
given
?
Oh
let
this
be
the
time
.
Now
to
this
end
I
have
presented
thee
with
those
Considerations
,
that
may
be
Inducements
to
all
,
to
learn
to
live
more
holily
,
after
such
rich
enjoyments
of
Mercies
;
and
prevent
the
abusing
of
them
to
sin
.
For
as
Hermes
after
Wine
was
wont
to
take
a
grain
of
Mastick
,
to
prevent
its
Coagulation
into
destructive
Tartar
;
so
should
we
wisely
fortifie
our selves
by
weighty
Considerations
,
so
to
prevent
those
sins
we
are
naturally
pron●
to
commit
after
the
receipt
o●
Mercies
.
And
especially
,
because
when
Satan
by
his
Instruments
hat●
attempted
our
destruction
,
and
ou●
gracious
God
hath
prevented
their
designs
by
delivering
,
not
sufferin●
the
gates
of
Hell
to
prevail
agains●
us
;
our
vigilant
Adversary
,
seein●
he
cannot
destroy
us
,
will
exercis●
all
his
wylès
to
deprive
us
of
th●
benefit
of
Deliverances
given
t●
us
,
by
endeavouring
to
divert
our
minde
from
considering
them
,
and
●ent●cing
us
to
a
wrong
Improvement
of
them
.
Let
us
also
believe
our
future
condition
is
like
to
be
according
to
our
carriage
under
Gods
present
gracious
Dispensations
.
And
I
may
say
of
Mercy
,
as
the
Heathens
of
Fortune
,
Nec
cultores
praeterit
,
nec
haeret
contemptoribus
.
It
slights
not
its
Worshippers
,
neither
will
it
stay
with
its
Contemners
.
So
those
that
are
grateful
for
Mercies
shall
never
want
them
,
those
that
are
abusers
shall
not
long
enjoy
them
.
Continuance
in
son
will
be
so
great
discouragement
to
God
in
ways
of
Mercies
,
that
we
shall
have
just
Cause
to
despair
of
future
relief
from
him
.
'T
is
reported
of
Alphonsus
King
of
Spain
,
that
a
Noble
beggered
by
his
wickedness
,
seeking
relief
,
was
denied
,
with
this
Answer
,
If
thou
hadst
●pent
thy
estate
in
my
Service
,
there
were
reason
to
provide
fo●
thee
;
but
since
you
have
foolishly
wasted
it
,
thou
shalt
live
i●
thy
wants
without
my
relief
.
S●
although
God
will
deliver
thos●
whose
dangers
arise
from
serving
of
him
,
yet
he
may
justly
deny
deliverance
to
those
that
involv●
themselves
in
miseries
by
sinning
against
him
.
Now
,
Reader
,
if
thou
wonderes●
so
important
a
Subject
as
this
,
i●
undertaken
by
so
weak
a
hand
a●
mine
;
know
,
that
gratitude
raise●
the
price
of
the
meanest
present●
And
this
is
certain
,
God
doth
no●
choose
means
because
effectual
,
bu●
means
are
effectual
,
because
God
chooses
them
.
Young
Samuel
was
chosen
to
carry
a
message
to
Ol●
Eli
,
who
did
not
contemn
him
fo●
his
youth
,
but
received
the
messag●
the
Lord
sent
by
him
.
And
〈◊〉
though
I
am
the
meanest
of
Saints
my
weak
endeavours
may
be
prosperous
with
the
blessing
of
an
Almighty
God.
There
is
such
a
pruritus
scribendi
in
this
diseased
Age
,
that
would
force
me
to
make
some
plea
for
exposing
this
small
Treatise
to
publick
view
.
But
Apologies
commence
so
low
,
that
they
are
rather
believed
to
be
flatteries
than
truths
;
and
(
as
one
saith
)
should
the
highest
Protestations
of
my
humble
intentions
be
entered
,
I
know
men
will
take
the
liberty
to
believe
or
question
at
pleasure
.
Therefore
all
I
shall
say
is
onely
this
;
The
subject
and
Treatise
is
peaceable
,
not
mingling
with
the
intemperate
and
preternatural
heats
of
the
Christian
,
or
rather
unchristian
Gladiatours
of
these
days
.
The
Treatise
is
also
practical
,
designed
to
reduce
the
lives
of
persons
to
better
order
;
and
not
stuffed
with
nice
speculations
,
to
gratifie
mens
itching
ears
and
wild
fancies
.
I
believe
also
you
will
say
't
is
plain
,
if
not
too
uncouth
.
But
I
shall
not
affect
the
vain
Pedantry
of
plausible
ostentation
;
for
I
reckon
the
simplicity
of
sober
well-meaning
hearts
,
need
no
such
curious
embellishments
:
And
I
shall
be
willing
to
be
judged
by
any
,
whether
it
be
not
seasonable
;
and
so
I
shall
depend
upon
the
Lord
to
accompany
it
with
his
blessing
to
the
Souls
of
those
who
shall
vouchsafe
to
peruse
it
;
whose
Prayers
I
shall
desire
,
that
I
may
spend
my
days
to
the
glory
of
God
,
and
in
promoting
the
publick
welfare
;
and
so
remain
,
Chelmsford
,
Octob.
8.
79.
An
unfeigned
Well-wisher
to
the
publick
good
,
THOMAS
GOVGE
.
God's
Controversie
WITH
ENGLAND
,
FOR
Contemning
Deliverances
.
Ezra
9.
13
,
14.
—
Seeing
that
thou
our
God
hast
punished
us
less
than
our
iniquities
deserve
,
and
hast
given
us
such
a
deliverance
as
this
:
Should
we
again
break
thy
Commandments
?
—
Wouldst
not
thou
be
angry
with
us
till
thou
hadst
consumed
us
,
so
that
there
should
be
no
remnant
nor
escaping
?
SInce
one
effectual
means
to
promote
the
deserved
honour
and
transcending
glory
of
the
Soveraign
Governour
of
Humane
Affairs
,
is
by
a
suitable
Improvement
of
his
various
Providences
to
us
;
an
industrious
inquiry
into
the
blessed
designs
of
his
providential
dispensations
,
in
order
thereto
,
will
be
accounted
no
unnecessary
work
to
such
as
intend
that
Religious
improvement
of
them
.
Of
these
providential
occurrences
,
which
may
not
be
pretermitted
without
some
serious
Meditations
on
them
,
some
are
of
that
sort
which
we
call
common
,
from
the
frequent
enjoyment
of
them
,
(
of
which
kind
is
our
daily
Preservation
,
Provision
,
Gubernation
)
although
they
are
special
,
considering
our
unspeakable
misery
without
them
;
and
these
(
I
say
)
cannot
be
slighted
and
dis-regarded
,
without
an
unworthy
disparagement
of
infinite
mercy
,
and
contempt
of
Soveraign
Majesty
.
But
besides
these
ordinary
works
of
Providence
,
there
are
oftentimes
extra-ordinary
works
presented
to
our
view
,
attended
with
special
displays
,
and
bearing
some
eminent
impressions
of
Mercy
or
Justice
;
which
are
not
to
be
over-look'd
in
a
cursory
way
,
or
dispatch
with
a
single
glance
,
but
require
a
deliberate
Meditation
,
a
fixed
inspection
,
and
a
singular
improvement
.
Such
unusual
dispensations
from
the
Almighties
hand
,
have
frequently
been
known
,
both
in
ways
of
Mercy
and
Justice
in
our
sinful
Nation
,
which
hath
been
a
Theatre
for
the
mixed
displays
of
these
Glorious
Attributes
for
many
years
;
and
especially
of
late
,
our
long-suffering
God
hath
stampt
most
illustrious
impressions
of
mercy
on
many
of
his
eminent
Providences
to
us
;
of
which
our
Miraculous
Deliverance
in
part
vouchsafed
to
us
,
is
an
apparent
testimony
;
and
requires
the
most
faithful
improvement
,
that
finite
creatures
can
make
of
the
doings
of
an
infinite
God.
The
Deliverance
I
mean
was
that
,
when
the
supream
Overseer
of
created
beings
in
all
their
operations
,
cast
an
unmerited
eye
of
pity
on
our
sinful
Nation
,
languishing
with
undiscerned
distempers
:
when
the
boundless
goodness
of
the
Eternal
God
,
made
a
timely
stop
to
our
hastning
ruine
:
when
the
heavenly
witness
that
is
conscious
to
the
secret
actions
of
unmindful
Mortals
,
detected
the
vaulted
contrivances
of
the
undermining
Moles
of
our
Common-wealth
;
when
the
Almighty
God
,
who
places
bounds
to
the
roaring
waves
,
and
says
to
the
raging
sea
,
Hitherto
and
no
farther
,
took
off
the
Chariot-wheels
of
our
furious
Enemies
:
when
he
unto
whom
belongs
the
issues
from
death
,
as
by
a
glorious
Resurrection
,
rescued
us
from
the
jaws
of
destruction
,
who
bore
the
Image
of
death
upon
us
:
when
the
faithful
God
discovered
the
unfaithful
dealings
of
perfidious
Plotters
;
and
by
a
glorious
ray
of
infinite
goodness
shining
on
our
clouded
Land
,
hath
made
us
a
Land
of
Goshen
,
who
were
near
to
be
made
a
miserable
Golgotha
.
This
is
the
Deliverance
never
to
be
forgotten
,
the
wonderful
work
with
such
impressions
of
mercy
,
which
is
to
be
beheld
with
most
fixed
intention
.
Now
can
we
cast
our
eye
on
this
magnificent
master-piece
of
mercy
,
but
our
eye
must
needs
affect
our
hearts
,
and
ingenerate
such
motions
as
were
in
the
heart
of
thankful
David
,
Psal.
116.12
.
What
shall
I
render
to
the
Lord
for
all
his
mercy
?
Can
we
pass
by
this
Heavenly
favour
,
without
a
pious
inquiry
into
the
gracious
designs
of
our
blessed
God
in
bestowing
of
it
?
Hath
this
unexpected
deliverance
continued
the
choicest
of
blessings
to
us
,
and
shall
we
dis-appoint
the
expectations
of
God
,
who
is
looking
for
signal
requitals
of
it
?
Surely
such
a
glorious
work
as
this
,
wherein
hath
appeared
the
immediate
hand
of
Almighty
God
,
the
most
wonderful
goodness
of
his
sweetest
nature
,
the
highest
testimonies
of
his
enduring
patience
,
can
never
be
over-looked
by
us
;
unless
we
design
to
affront
his
mercy
,
disdain
his
kindness
,
and
dare
his
justice
.
But
oh
miserable
Nation
!
oh
ungrateful
people
!
Where
are
the
tokens
of
thankful
respects
for
unmerited
favours
?
What
notice
is
there
taken
that
such
a
work
hath
been
done
amongst
us
?
Who
lays
to
heart
the
operations
of
his
hands
?
Where
are
the
lips
that
praise
him
,
the
lives
that
honour
him
for
it
?
The
Idolatrous
Philistines
could
assemble
and
sacrifice
to
their
Dagon
,
for
delivering
Sampson
their
Enemy
into
their
hands
,
Iudg.
16.23
,
24.
But
when
have
we
assembled
to
offer
the
sacrifice
of
praise
to
our
God
,
for
delivering
us
from
the
hands
of
our
Enemies
?
Oh
regardless
people
!
if
talking
of
Deliverance
be
recompense
enough
,
we
have
paid
it
;
if
cursing
our
foes
be
sufficient
reward
,
we
have
given
it
:
but
if
repentance
of
disobedience
be
the
onely
return
,
we
have
yet
omitted
it
:
if
reformation
can
onely
be
regarded
as
a
suitable
requital
,
we
are
without
it
.
What
have
we
seen
but
unchanged
conversations
in
our
changed
condition
?
What
have
we
given
to
the
Lord
,
but
a
doubled
measure
of
Impieties
,
for
his
doubled
mercies
?
What
have
we
done
,
but
endeavoured
to
revenge
our selves
on
the
mercy
of
God
that
hath
spared
us
?
Oh
undeserving
Generation
that
we
are
!
how
do
we
enjoy
mercies
,
and
never
improve
them
?
How
do
we
comfortably
reap
the
profit
of
Deliverance
,
and
unfaithfully
rob
the
Lord
of
the
glory
of
it
?
How
do
we
bless
our selves
in
escapes
,
and
forget
the
Almighty
that
gives
them
to
us
?
We
are
sollicitous
wanters
,
but
careless
enjoyers
.
How
are
we
joyful
when
getting
out
of
danger
;
but
how
little
careful
then
are
we
to
be
getting
out
of
sin
?
Methinks
the
Moon
that
is
often
changing
and
still
keeps
its
old
spots
,
is
a
plain
Emblem
of
our
wicked
Nation
:
when
all
things
are
ruining
,
sin
remains
unruined
;
when
enjoying
escapes
from
ruine
,
still
sin
remains
to
be
again
a
cause
of
ruine
.
Oh
what
unchangeable
Ethiopians
are
we
in
our
sins
?
How
like
are
we
to
the
hardned
Mariners
,
who
escaping
the
fatal
dangers
of
a
threatning
storm
,
remain
secure
till
another
Tempest
hangs
over
their
heads
?
What
succession
of
mercies
do
we
promise
our selves
,
in
the
vilest
continuance
in
destroying
iniquities
!
But
is
there
no
hope●
that
the
consideration
of
delivering
Mercies
may
over-power
us
from
going
on
in
our
wicked
courses
?
Were
they
prest
upon
our
Consciences
,
would
they
not
prevail
to
effect
some
reformation
?
It
may
be
a
word
that
will
suit
to
the
works
of
the
Lord
amongst
us
,
may
make
some
impression
,
effect
some
conviction
,
and
produce
some
amendment
.
Behold
then
a
Word
enough
to
melt
our
hearts
with
the
reading
of
it
;
to
dissolve
us
into
tears
by
meditating
on
it
;
to
make
us
reform
by
applying
of
it
.
—
Seeing
thou
hast
given
us
such
a
deliverance
as
this
,
should
we
again
break
thy
commandment
?
—
Wouldst
thou
not
be
angry
with
us
till
thou
hadst
consumed
us
?
&c.
In
these
words
are
contain'd
,
1.
A
thankful
acknowledgment
of
the
undeserved
mercy
their
gracious
God
had
exercised
towards
them
;
consisting
in
these
two
things
.
1.
He
had
punished
them
less
than
their
sins
deserved
.
They
admire
the
Clemency
of
Almighty
God
,
that
when
their
iniquities
were
wonderfully
great
,
their
punishments
should
be
mitigated
with
so
much
mercy
.
The
Hebrew
Verb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
used
,
signifies
(
1.
)
Cohibere
se
,
to
with-hold
ones
self
.
And
so
the
sence
is
elegant
,
Thou
hast
with-held
thy self
from
doing
what
our
iniquities
deserved
from
thee
.
Thou
wouldst
not
suffer
thy
direful
anger
to
break
out
against
us
to
the
utmost
,
but
didst
refrain
thy self
from
making
an
irreparable
ruine
amongst
us
.
Hadst
thou
proportioned
thy
destroying
judgment
,
to
our
daring
provocations
,
and
thy
wrathful
dealings
to
our
vast
deserts
,
we
had
not
been
a
people
at
this
very
day
:
but
thy
mercy
detain'd
the
hands
of
thy
Justice
;
and
thou
didst
not
so
much
design
to
consume
us
,
but
onely
to
correct
us
.
The
like
acknowledgment
have
we
cause
to
make
,
having
had
experiences
of
the
same
clemency
:
for
when
our
provoked
God
hath
come
out
against
us
with
wasting
Wars
,
destroying
Plagues
,
devouring
Flames
;
yet
he
restrained
his
wrath
,
and
suspended
the
greatest
part
of
the
judgments
we
deserved
from
him
;
and
although
when
he
began
,
there
was
cause
enough
to
make
a
full
end
of
us
all
,
yet
in
the
midst
of
Justice
he
remembred
mercy
,
and
graciously
desisted
from
ruining
of
us
.
2.
The
word
signifies
Cohibere
aliquid
,
to
restrain
any
thing
else
.
So
the
sence
is
,
Thou
hast
restrained
,
kept
down
our
sins
from
rising
up
in
judgment
against
us
;
for
had
they
appeared
against
us
,
we
had
utterly
been
ruin'd
.
2.
This
Mercy
was
exprest
to
them
,
by
the
working
out
for
them
so
great
a
deliverance
;
Since
thou
hast
given
us
such
a
deliverance
;
implying
how
merciful
,
how
seasonable
,
how
undeserved
a
deliverance
that
was
they
received
;
and
such
is
ours
,
that
the
Almighty
God
hath
vouchsafed
to
us
.
2.
You
have
here
the
deep
sense
of
duty
that
was
upon
his
heart
;
which
duty
was
to
break
off
sin
,
which
onely
can
be
a
just
return
to
God
for
his
goodness
.
3.
You
have
his
sense
of
danger
,
if
sin
was
persisted
in
after
such
a
deliverance
;
Wouldst
thou
not
consume
us
?
&c.
4.
You
have
the
aggravation
of
that
destruction
under
such
hainous
sinning
,
Till
there
were
no
remnant
nor
escaping
.
The
general
Heads
I
shall
insist
upon
,
which
are
immediately
contained
in
,
or
may
serve
to
explain
this
Text
,
are
these
.
1.
That
the
great
design
of
God
in
bestowing
merciful
deliverances
on
a
people
is
to
reclaim
them
from
sin
.
2.
That
such
is
that
wickedness
that
is
in
the
most
of
men
,
that
they
are
prone
to
wax
worse
after
deliverances
.
3.
That
sinning
after
Deliverance
,
is
the
most
hainous
sinning
.
4.
That
sinning
after
Deliverance
,
hath
a
peculiar
influence
to
hasten
destruction
.
5.
That
Destruction
for
sins
after
Deliverance
,
will
be
the
most
dreadful
destruction
.
Now
I
shall
endeavour
,
Deo
juvante
,
to
speak
something
to
each
of
these
in
order
.
PROPOSITION
I.
The
design
of
God
in
delivering
a
people
from
eminent
dangers
of
ruine
,
is
to
oblige
them
to
forsake
all
sinful
and
wicked
practices
.
The
intent
of
delivering
mercies
,
is
to
cause
us
to
repent
of
our
destroying
iniquities
.
The
main
end
of
Gods
exercising
goodness
towards
us
,
is
onely
to
effect
some
goodness
in
us
.
The
design
of
special
mercies
,
is
to
make
us
a
special
people
.
The
Almighty
God
delights
not
to
reduce
a
people
from
sinful
courses
,
by
laying
them
under
such
heavy
judgments
as
may
render
them
incapable
of
committing
those
sins
,
which
otherwise
their
wills
incline
them
to
;
but
the
way
of
his
pleasure
is
to
confer
such
mercies
upon
them
,
as
may
sweetly
conquer
their
stubborn
hearts
,
and
gain
their
averse
minds
to
himself
.
Hence
when
the
sin
and
folly
of
an
obstinate
people
hath
reduc'd
them
to
inextricable
straits
,
the
eternal
God
doth
not
suffer
his
destroying
wrath
to
break
forth
against
them
,
saying
,
I
see
them
helpless
and
past
recovery
,
now
therefore
will
I
ease
me
of
my
adversaries
,
and
avenge
me
of
my
enemies
;
but
compassion
being
kindled
in
his
merciful
breast
,
Now
says
the
Lord
I
will
lend
a
helping
hand
,
and
give
them
that
experience
,
and
those
evidences
of
my
goodness
,
that
shall
for
ever
oblige
them
to
me
,
and
win
them
from
proceeding
in
ways
of
rebellion
against
me
.
Thus
all
our
deliverances
lay
us
under
perpetual
obligations
to
devote
our selves
to
the
blessed
work
and
service
of
our
delivering
God.
Our
mercies
are
not
beautiful
Tombes
in
our
way
,
wherewith
we
may
delight
our
eyes
;
but
Chariots
to
carry
us
on
with
more
pleasure
and
cheerfulness
in
the
ways
of
our
gracious
God.
The
end
of
deliverances
is
plainly
seen
,
Luke
1.74
,
75.
That
we
being
delivered
from
the
hands
of
our
enemies
,
may
serve
him
without
fear
,
in
Righteousness
and
Holiness
all
the
days
of
our
lives
.
We
are
not
delivered
from
enemies
,
to
continue
enemies
to
God
;
but
an
escape
is
given
us
from
the
hands
of
enemies
,
that
we
may
resign
up
our selves
into
the
hands
of
our
God.
When
God
prevents
our
becoming
miserable
preys
to
unmerciful
foes
,
't
is
to
oblige
us
ever
to
praise
him
with
thankful
Hearts
and
obedient
lives
,
Psal.
105.37
.
He
brought
forth
that
people
with
silver
and
gold
;
spread
a
cloud
for
a
covering
,
and
fire
to
give
light
in
the
night
,
v.
39.
He
brought
quails
,
and
satisfyed
them
with
bread
from
heaven
;
he
brought
forth
his
people
with
joy
,
and
his
chosen
with
gladness
,
v.
43.
And
what
was
the
design
of
all
this
favour
?
v.
45.
That
they
might
observe
his
Statutes
,
and
keep
his
Laws
.
Although
our
mercies
are
Gods
gifts
,
yet
they
greatly
raise
our
debts
.
The
favours
we
receive
from
our
gracious
God
,
are
not
as
payments
given
to
servants
to
discharge
from
work
,
but
like
the
encouragements
tender
Parents
give
to
Children
,
to
increase
their
dutiful
service
and
obedience
.
'T
is
promised
.
H●s
.
3.
u●
.
They
shall
fear
the
Lord
and
his
goodness
;
or
,
ob
tantam
D●i
beneficentiam
,
Grot.
they
shall
serve
and
obey
him
for
his
goodnesses
,
in
returning
and
restoring
of
them
:
that
wonderful
kindness
was
for
this
end
,
to
ingenerate
obedient
love
,
and
induce
to
constant
loyalty
to
so
blest
a
Redeemer
.
Now
had
not
these
blessed
intentions
and
gracious
designs
been
in
the
heart
of
our
God
,
he
had
never
exercised
his
Almighty
power
for
our
help
and
relief
,
as
of
late
he
hath
done
:
but
he
designing
to
reclaim
us
from
sin
,
hath
restrained
his
wrath
,
and
revealed
our
danger
;
that
so
by
giving
us
the
advantage
of
such
a
mercy
,
we
might
render
to
him
the
glory
of
it
.
And
what
can
be
more
reasonable
,
than
to
give
God
the
glory
of
that
,
whereof
we
have
the
profit
?
What
more
unjust
,
than
to
cross
such
gracious
designs
as
these
?
And
therefore
unless
we
design
to
debar
our selves
from
future
mercies
,
it
concerns
us
greatly
to
answer
Gods
design
in
these
;
unless
we
intend
by
our
incorrigibleness
to
bring
irreparable
ruines
upon
our selves
,
it
highly
concerns
us
by
this
goodness
of
God
,
to
be
led
to
that
Repentance
and
Reformation
intended
by
it
.
For
to
what
end
hath
this
grace
of
God
appear'd
,
but
to
teach
us
to
deny
all
ungodliness
and
worldly
lusts
,
and
that
we
might
live
soberly
,
righteously
,
and
godly
in
this
present
world
?
I
shall
now
propose
some
few
Reasons
,
why
the
glorious
God
condescends
to
strive
with
Man
with
thus
much
goodness
,
rather
than
reduce
him
by
forcible
coactions
,
and
destroying
judgments
;
why
he
doth
not
ease
him
of
his
Enemies
by
his
Almighty
power
,
but
endeavour
to
make
them
friends
by
obliging
favours
.
REASON
I.
Because
this
way
and
method
is
most
suitable
to
his
gracious
nature
.
Rough
spirited
men
in
reducing
offenders
,
will
use
nothing
but
harsh
severity
:
but
such
whose
nature
is
tempered
with
amiable
meekness
,
abhor
such
wrathful
means
;
and
will
make
experiment
what
clemency
and
kindness
will
do
,
before
they
proceed
to
powerful
compulsions
.
Thus
the
great
God
having
declared
himself
to
be
most
gracious
,
will
experience
how
far
he
can
prevail
by
the
exercise
of
goodness
,
before
he
proceeds
to
the
displays
of
his
justice
and
greatness
.
So
good
is
our
God
,
that
he
is
ready
to
make
proof
of
the
efficacy
of
a
thousand
smiles
of
mercy
,
rather
than
of
a
single
stroak
of
Justice
.
The
titles
of
honour
which
discover
his
nature
,
do
mostly
set
out
his
abounding
goodness
,
Exod.
34.5
,
6.
The
Lord
,
the
Lord
God
,
merciful
and
gracious
,
long
suffering
,
and
abundant
in
truth
and
goodness
.
The
whole
world
is
embroidered
with
infinite
impressions
of
goodness
.
Among
his
blessed
Attributes
,
his
grace
is
uppermost
;
and
though
he
be
equally
just
as
good
,
yet
he
exercises
his
goodness
more
than
his
justice
.
This
is
the
fairest
flower
in
the
garland
of
Majesty
;
the
brightest
ray
that
issues
from
that
un-approachable
light
;
the
height
of
his
immensurable
and
Imperial
glory
.
Now
if
we
consider
his
readiness
to
mercy
,
and
his
slowness
to
anger
;
his
frequency
in
displays
of
goodness
,
and
the
rarity
of
amazing
judgments
;
his
resolvedness
in
ways
of
grace
,
and
reservedness
in
ways
of
justice
;
we
may
easily
see
't
is
most
agreeable
to
his
nature
,
to
accomplish
his
designs
by
clemency
.
REASON
2.
Because
this
merciful
method
is
most
agreeable
to
the
nature
of
man.
The
most
powerful
Engine
to
attract
the
will
of
man
,
is
the
good
will
and
mercy
of
God.
Man
being
of
a
generous
spirit
,
is
more
easily
drawn
than
driven
,
perswaded
than
forced
.
Murdering
severity
may
force
a
slavish
fear
,
but
never
produce
any
loving
obedience
.
Dipping
in
the
sweetest
oyl
of
mercy
,
is
most
effectual
to
soften
the
hardned
hearts
of
men
.
Parisiensis
relates
a
History
of
a
stubborn
sinner
,
that
nothing
would
reclaim
;
but
God
heaping
up
favours
upon
him
,
at
last
he
cries
out
,
Vicisti
benignissime
Deus
indefatigabili
bonitate
:
Oh
kindest
God
,
thou
hast
conquered
me
with
thy
unwearied
goodness
.
Were
a
man
to
relieve
an
inveterate
enemy
in
a
perishing
condition
,
it
could
not
but
effect
a
change
,
and
make
him
become
an
intimate
and
constant
friend
.
Sullen
,
peremptory
,
and
imperious
commands
,
have
little
influence
to
sway
obdurate
Enemies
.
The
kindness
of
conscientious
David
in
sparing
Saul
his
mortal
Enemy
,
melted
his
stony
heart
,
and
made
him
promise
eternal
friendship
,
1
Sam.
26.21
.
I
have
sinned
,
says
Saul
,
I
will
do
thee
no
more
harm
,
seeing
my
life
was
precious
in
thy
sight
.
And
will
not
the
most
refractory
sinner
be
ready
to
come
to
terms
of
peace
,
at
the
receiving
such
kindness
from
the
hand
of
God
?
will
he
not
say
,
Ah
Lord
,
I
have
been
an
ungodly
Enemy
,
and
impudent
Rebel
against
thee
;
thou
hadst
me
in
thy
hand
,
and
mightest
have
suffer'd
my
bloody
Enemies
to
have
cut
me
off
;
thou
mightest
have
dispatcht
me
to
eternal
Torments
:
but
since
thou
hast
been
so
gracious
to
spare
and
deliver
me
thy
Enemy
,
henceforth
I
shall
ever
be
thy
friend
,
and
never
offer
to
rebel
any
more
.
REASON
3.
God
proceeds
in
these
gracious
methods
,
because
of
the
experienc'd
ineffectualness
of
destroying
judgments
to
effect
a
sincere
Repentance
,
and
produce
an
unfeigned
obedience
.
Mercy
hath
ever
prevailed
more
with
sinners
than
wrath
.
Severity
in
exercising
judgments
,
may
curb
a
head-strong
sinner
from
outward
enormities
;
but
the
bent
of
his
will
,
and
the
inclination
of
his
heart
still
remains
to
commit
it
.
These
usually
have
no
farther
influence
,
than
to
render
men
like
roaring
Lyons
confin'd
by
Iron
grates
;
like
ravenous
dogs
restrain'd
by
heavy
chains
;
onely
making
an
impediment
from
acting
,
not
an
amendment
as
to
the
will
to
act
.
A
lock
may
stop
a
Thief
,
yet
it
alters
not
his
mind
.
This
ineffectualness
of
judgments
,
hath
often
been
evidenc'd
in
the
devilish
behaviour
that
hath
appeared
in
many
under
them
.
How
many
in
blasphemous
enraged
passions
,
have
belch'd
out
most
execrable
Oaths
and
reproachful
speeches
against
Heaven
,
and
the
instruments
of
Divine
vengeance
,
Et
quem
oderunt
perire
cupiunt
;
wishing
the
destruction
of
the
God
that
destroyed
them
?
As
the
Cilicians
made
War
against
Mount
A●tna
,
spitting
out
sulphureous
flames
upon
them
:
with
such
madness
do
rebellious
wretches
contend
with
the
Almighty
,
consuming
them
by
the
fire
of
deserved
vengeance
.
How
often
do
men
bid
defiance
to
God
heaping
up
plagues
upon
them
!
and
stopt
in
their
sinful
courses
as
Balaam
by
the
Angel
,
still
will
spur
on
in
despite
of
God
himself
.
Zeph.
3.5
.
Every
morning
be
brings
his
●udgments
to
light
,
but
the
wicked
know
no
●hame
.
Sins
were
continued
under
continual
judgments
;
so
Ier.
5.3
.
They
were
smitten
,
and
did
not
grieve
.
And
if
at
any
time
judgments
have
affected
a
sinful
people
,
by
reason
of
the
extremity
of
them
:
yet
all
those
appearances
of
Devotion
under
them
,
have
been
mostly
delusions
;
being
onely
the
workings
of
nature
,
expressing
a
sense
of
suffering
,
not
the
effects
of
grace
,
declaring
a
sorrow
for
sinning
:
hence
hardned
Pharaoh
un●er
the
distress
of
miraculous
judgments
,
is
seemingly
moved
with
Repentance
.
Thus
thousands
are
beautiful
in
pangs
,
but
't
is
onely
the
operations
of
judgments
on
the
body
,
not
their
impression
on
the
heart
.
But
this
●neffectualness
of
destroying
judgments
,
●s
declared
abundantly
by
the
following
carriage
of
the
sufferers
by
them
.
For
how
many
have
we
known
,
after
the
wea●ing
off
the
smarting
sense
of
vengeance
,
have
proved
the
grandees
and
Imperialists
in
provoking
wickednesses
?
and
the
storm
of
judgements
being
a
little
over
,
have
rid
on
with
a
full
carreer
,
and
un●ridled
chase
,
in
their
unlicensed
courses
.
Since
then
this
way
effects
so
little
,
God
will
rather
make
use
of
mercies
:
since
horrid
desolations
will
make
no
mere
impression
,
God
will
make
experiment
what
deliverance
will
do
.
So
then
,
to
conclude
this
head
,
God
uses
these
means
,
because
as
Sola
misericordia
deducit
Deum
ad
homines
,
so
Sola
misericordia
reducit
homines
ad
Deum
:
As
mercy
onely
brings
down
God
to
man
,
so
mercy
onely
brings
back
man
to
God.
PROPOSITION
2.
Such
is
the
wickedness
of
our
corrupted
hearts
,
that
we
are
prone
to
proceed
in
sin
,
notwithstanding
the
Lord
is
using
these
means
with
us
to
reclaim
us
.
We
are
apt
to
make
use
of
our
deliverances
to
further
our
sins
,
rather
than
improve
them
to
the
forsaking
of
them
.
For
as
the
red
Sea
drinks
in
the
River
Iordan
yet
is
never
the
sweeter
;
and
the
vas●
Ocean
all
other
Rivers
,
yet
is
not
th●
fresher
:
so
we
receive
the
most
excellent
mercies
,
and
yet
are
but
little
the
better
.
So
entire
is
our
cursed
affection
to
ou●
espoused
Lusts
,
that
whoever
be
dis-engaged
,
and
whoever
be
displeased
,
we
ar●
too
much
resolv'd
to
continue
in
them
.
Hence
the
mercies
God
gives
for
encouragements
to
serve
him
,
we
turn
to
be
instruments
of
sinning
against
him
.
When
God
doth
most
for
us
in
ways
of
mercy
,
we
are
prone
to
do
most
against
him
in
ways
of
sin
.
'T
is
reported
of
the
Leopard
,
that
't
is
most
savage
to
those
that
do
most
for
it
.
Too
true
it
is
of
us
;
we
are
wretchedly
most
unkind
,
to
those
that
shew
most
kindness
to
us
.
Felicitate
corrumpimur
,
outward
felicitie
makes
us
abound
in
iniquity
.
After
the
receipt
of
special
favours
,
we
often
loosen
the
reins
to
Impiety
,
and
run
more
extravagantly
after
our
own
inventions
.
How
many
become
more
nimble
in
the
feats
of
iniquity
,
by
being
anointed
with
the
oyl
of
mercy
?
Men
nurse
the
hateful
brats
of
their
devilish
lusts
,
at
the
breast
of
Divine
bounty
.
Our
envenom'd
natures
extract
food
for
the
nourishment
of
abominable
sins
,
from
the
singular
favours
of
a
gracious
God.
As
when
the
season
grows
warm
,
by
fructifying
rays
of
the
Sun
,
the
weeds
spring
up
;
so
by
the
increase
of
mercies
,
there
is
often
the
abounding
of
iniquity
,
Hos
10.1
.
Israel
is
an
empty
vine
:
or
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vitis
luxurians
;
a
wild
vine
:
according
to
the
multitudes
of
his
fruits
,
he
hath
increased
the
altars
,
i.
e.
Quo
res
habuit
pr●speriores
,
eo
magis
indulsit
Idololatriae
,
Gro●
The
more
prosperity
,
the
more
Idolatry
.
'T
is
observed
of
the
Spleen
,
the
greater
it
grows
,
the
less
the
body
is
:
the
more
Temporal
mercies
,
the
less
heavenly
spirits
and
holy
obedience
.
Hos.
4.7
.
As
they
increased
,
they
sinned
against
me
.
Heb.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Sicut
multiplicari
eis
,
as
I
multiplyed
to
them
;
or
,
as
I
increased
deliverances
,
honour
,
riches
;
so
they
sinned
against
me
.
As
judgments
will
not
bridle
us
,
so
mercies
will
not
break
us
off
our
sinning
.
Isa.
26.10
.
Let
favour
be
shown
to
the
wicked
,
yet
will
he
not
learn
righteousness
.
In
the
former
verses
the
Prophet
shews
,
that
the
people
of
God
would
serve
him
even
under
afflictions
;
but
as
for
the
wicked
,
neither
mercies
nor
afflictions
work
upon
them
.
Mercies
are
messengers
to
instruct
us
our
duty
;
but
although
for
many
years
we
have
been
called
upon
by
them
,
yet
how
little
have
we
learnt
to
love
,
serve
,
and
obey
our
God
by
them
?
Noah
miraculously
delivered
,
is
abominably
drawn
into
sin
.
He
that
had
the
highest
proofs
of
the
mercy
and
justice
of
God
,
mercy
to
himself
,
justice
to
the
world
,
lyes
drunk
in
his
Tent
;
preserved
from
waters
,
overcome
by
wine
:
behold
,
you
may
see
him
guilty
of
the
sin
for
which
he
saw
the
world
condemned
;
you
may
see
him
to
be
rebuked
for
the
sin
he
so
often
had
reproved
:
and
he
that
was
so
holy
before
,
now
becomes
a
pattern
of
uncleanness
,
and
example
for
future
wickedness
:
thus
prone
are
the
best
to
sin
after
deliverance
.
Thus
holy
Hezekiah
,
2
Chron.
32.24
,
25.
God
delivered
him
from
death
,
but
he
rendred
not
to
the
Lord
according
to
the
benefit
done
unto
him
;
for
his
heart
was
lifted
up
,
not
with
thankfulness
,
but
haughtiness
;
not
in
praises
,
but
with
pride
.
Deut.
32.15
.
Ieshurun
waxed
fat
and
kicked
,
then
be
forsook
the
God
that
made
him
,
and
lightly
esteemed
the
Rock
of
his
salvation
.
Deliverance
had
made
way
for
his
promotion
;
and
he
being
promoted
,
God
was
rejected
.
Righteous
Lot
by
distinguishing
favour
escaping
the
flames
of
Sodom
,
fell
into
the
fire
of
sin
.
The
ashes
of
Sodom
,
the
pillar
of
salt
,
made
him
not
wise
enough
to
shun
the
drunken
bed
of
Incest
.
Who
could
have
thought
Lot
should
fall
into
such
Impieties
,
upon
the
receipt
of
such
mercies
?
but
thus
prone
are
we
to
abuse
goodness
,
and
ready
to
slight
the
greatest
kindness
:
how
often
do
we
turn
our
Physick
to
poison
?
How
often
do
we
make
our
Mercies
Commeatus
peccandi
,
Inlets
to
sin
?
'T
is
said
concerning
Eve
,
that
God
design'd
her
an
helper
to
Adam
,
and
made
her
of
his
rib
;
but
the
devil
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
took
his
rib
,
and
made
it
a
fatal
dart
.
So
God
gives
Mercies
with
good
intentions
,
but
Satan
siding
with
our
corrupt
inclinations
,
makes
use
of
them
to
our
great
disadvantage
.
I
shall
now
consider
how
it
comes
to
pass
,
that
Deliverances
have
no
more
Influence
upon
us
,
and
how
we
become
so
prone
to
sin
after
them
.
(
1.
)
It
arises
from
the
mighty
Power
that
accustomed
sins
have
upon
the
heart
.
When
highest
Reasons
are
obliging
to
leave
sin
,
the
force
of
Custom
prevents
their
operation
.
When
men
are
soaked
in
Sensuality
,
flesht
in
Villany
,
thorough-paced
in
Rebellious
courses
,
what
is
able
to
change
them
?
Hereby
the
heart
is
so
direfully
hardned
,
the
Devil's
Kingdom
so
invincibly
fortified
,
and
sin
itself
so
much
endeared
,
that
there
is
unspeakable
difficulty
in
conquering
of
it
.
Ezek.
16.4
.
When
delivered
from
Egypt
't
is
said
,
Their
Navil
was
not
cut
.
The
Navil
is
that
whereby
the
Child
is
supplyed
with
nourishment
in
the
Mothers
Womb.
So
this
expression
means
,
Israel
was
still
drawing
in
Egyptian
Manners
and
Superstitions
;
being
accustomed
to
them
,
they
still
hankered
after
them
,
notwithstanding
their
great
deliverance
.
And
although
for
a
while
a
deliverance
may
seem
to
make
some
impression
,
yet
as
the
water
heated
,
redit
ad
ingenium
,
grows
cold
again
:
so
affections
to
God
wear
off
,
and
men
are
hankering
after
their
former
Lusts.
So
Ezek.
23.8
.
Neither
●eft
she
her
whoredoms
brought
from
Egypt
.
Difficile
est
ab
usitatis
desinere
:
Accustomed
●ins
are
hardly
deserted
:
sins
often
renew●d
,
are
hardly
reformed
;
sudden
mercies
,
●hough
never
so
great
,
will
hardly
wear
●ut
continued
sins
.
2.
The
reason
why
our
Deliverances
work
no
greater
Reformation
,
is
,
because
●e
fix
our
Eyes
too
much
upon
second
●auses
,
and
inferiour
Instruments
,
with●ut
a
due
acknowledgment
of
the
hand
●f
God.
Hence
we
are
prone
to
con●eive
our selves
more
obliged
to
Men
than
〈◊〉
God
himself
.
How
wickedly
do
ma
〈◊〉
ascribe
more
to
Humane
Policy
,
and
Heathenish
Fortune
,
than
to
infinite
power
and
Heavenly
favour
?
Hos.
11.3
.
They
knew
not
that
I
healed
them
.
Nescire
dicitur
qui
gratiam
non
refert
:
He
is
ignorant
who
neither
observes
nor
answers
the
merciful
hand
of
God.
Attributing
Deliverances
to
man
,
hinders
the
performance
of
duty
to
God.
The
reason
why
mercies
are
not
seconded
with
obedience
to
God
,
is
,
because
we
look
too
much
to
second
causes
;
so
those
Hab.
1.16
.
Their
portion
was
fat
,
and
they
sacrificed
to
their
nets
,
and
burnt
incense
to
their
drags
.
Thus
the
Assyrian
proudly
ascribed
all
to
himself
,
Isa.
10.14
.
By
the
strength
of
my
hand
have
I
done
it
,
and
by
my
wisdom
;
for
I
am
prudent
.
How
can
the
mercy
of
God
be
answered
,
if
it
be
not
owned
?
How
can
we
requite
God
for
delivering
,
if
we
deny
the
receipts
of
deliverance
from
him
?
If
we
look
not
upon
our
mercies
as
given
by
God
,
we
shall
give
God
nothing
fo●
his
mercies
.
3.
Deliverances
are
no
more
influentia
to
reclaim
from
sin
,
because
of
our
unreasonable
oblivion
of
them
.
Our
greatest
mercies
are
but
nine
days
wonders
present
impressions
made
by
deliverance
are
soon
worn
off
by
neglect
of
future
consideration
.
The
sense
of
our
Engagements
to
Obedience
wearing
off
,
our
inclinations
to
sin
make
head
.
When
mercies
are
new
,
how
frequent
is
our
remembrance
of
them
?
Whilst
employed
in
our
daily
labours
,
our
minds
are
admiring
delivering
love
:
When
waking
in
the
night
,
these
are
the
objects
of
Meditation
;
when
conversing
with
friends
,
these
are
the
Theams
we
discourse
of
.
Now
somewhat
must
be
done
to
requite
this
kindness
;
but
too
sudden
a
forgetfulness
anticipates
and
prevents
the
performance
of
our
acknowledged
obedience
.
Deut.
32.17
,
18.
they
are
charged
with
abominable
sins
;
and
it
stands
as
a
reason
,
because
they
forgot
the
God
that
formed
them
,
and
the
rock
that
begat
them
.
Did
we
not
forget
our
mercies
,
our
Consciences
would
force
us
to
forsake
our
sins
.
Were
our
hearts
more
but
Repositories
for
Gods
favours
,
so
much
Iniquity
would
not
be
lodged
in
them
.
Forgetting
Gods
mercies
,
is
not
onely
a
base
unworthy
sin
,
but
a
breeding
sin
:
many
desperate
sins
arise
from
despising
the
kindness
of
our
God.
And
oh
,
how
unspeakably
strange
is
it
,
that
we
can
forget
him
,
who
doth
so
much
to
be
remembred
?
That
we
can
suffer
his
mercies
to
pass
out
of
our
mind
,
whose
mercies
are
new
every
moment
?
How
impossible
would
it
be
to
live
in
unlamented
sin
,
did
we
live
in
the
sense
of
undeserved
mercies
!
Hence
it
is
we
are
so
prone
to
sin
after
deliverances
,
because
we
are
so
apt
to
suffer
them
to
slip
out
of
our
labile
memories
.
4.
This
continuance
in
sin
after
deliverances
,
arises
from
persons
bolstring
up
themselves
with
sinful
presumptions
that
the
dangers
of
destruction
are
past
.
When
men
begin
to
apprehend
all
things
are
well
,
they
are
apt
to
take
occasion
to
do
ill
.
When
men
are
conceiving
the
bitterness
of
death
is
past
,
they
little
mind
to
reform
the
baseness
of
their
lives
.
They
care
not
how
little
they
live
to
God
,
when
they
presume
they
shall
live
long
.
Eccles.
8.11
.
Because
sentence
is
not
speedily
executed
,
therefore
the
hearts
of
the
sons
of
men
are
fully
set
in
themselves
to
do
evil
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Syr.
roboratur
:
their
hearts
are
strengthened
,
emboldned
in
them
to
go
on
in
evil
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Because
of
this
delaying
judgments
,
they
go
on
with
a
full
confidence
,
they
sin
with
courage
.
This
is
as
wind
to
their
sayls
,
that
drives
them
on
briskly
in
sinful
courses
.
With
this
did
the
wicked
Jews
under
Divine
comminations
hearten
themselves
in
their
ways
,
Ezek.
11.3
.
saying
,
It
is
not
near
.
Gods
abstinence
from
judgments
,
was
made
an
encouragement
for
continuance
in
sin
.
So
Ezek.
12.21
,
22.
The
days
are
prolonged
.
Carnal
persons
are
willing
to
go
on
in
sin
as
long
as
they
can
:
and
when
dangers
are
a
little
gone
off
,
they
more
boldly
go
on
in
desperate
sinning
.
5.
This
proneness
to
sin
after
such
mercy
,
arises
from
flattering
expectations
,
that
in
renewed
returns
of
Distress
,
they
shall
ever
meet
with
the
same
deliverance
.
How
do
men
argue
from
their
present
safety
,
to
their
future
security
?
How
fondly
do
men
conceive
that
God
will
be
ever
merciful
,
because
of
his
present
mercies
?
Did
men
wisely
consider
after
deliverance
,
how
soon
they
may
stand
in
need
of
the
same
helping
arm
,
how
soon
they
may
want
the
same
mercy
,
they
could
not
be
so
audacious
as
to
slight
and
contemn
it
,
left
the
next
time
they
be
deprived
of
it
.
Gods
present
deliverances
are
evidences
of
his
power
to
deliver
us
again
,
but
not
assurances
of
his
Will
to
do
it
.
'T
is
a
groundless
Supposition
men
go
upon
,
who
think
Mercies
are
entail'd
upon
them
,
and
inseparably
annexed
to
them
.
We
shall
experience
,
if
we
do
not
leave
off
sinning
,
God
can
leave
off
delivering
.
If
we
can
still
forsake
God
,
he
can
at
last
forsake
us
.
6.
We
are
thus
inclined
to
sin
against
God
after
deliverance
,
as
we
being
delivered
,
our
hearts
are
brought
off
from
their
dependance
on
God
,
and
we
are
magnifying
our selves
instead
of
God.
When
God
hath
given
us
our
precious
lives
from
the
hands
of
devouring
Enemies
,
we
imagine
we
can
live
of
our selves
,
and
thence
are
regardless
of
living
to
God.
Hos.
13.6
.
They
were
filled
,
and
their
heart
was
exalted
,
therefore
have
they
forgotten
me
.
Their
outward
fruitfulness
caused
their
sinful
forgetfulness
.
Our
hearts
are
apt
to
be
set
upon
enjoyments
,
and
not
on
the
God
that
gives
them
.
Hos.
4.11
.
Whoredome
and
wine
take
away
the
heart
.
The
Hebr.
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
auferre
,
to
take
away
by
force
;
so
did
those
things
take
away
their
heart
from
God
by
force
;
or
occupare
,
to
occupy
.
They
occupy
and
take
up
that
room
in
the
heart
God
should
have
.
Thus
we
having
worldly
enjoyments
continued
by
deliverances
,
our
hearts
are
detained
by
them
,
that
we
mind
not
God
,
care
not
how
we
go
on
in
sin
against
him
;
mind
not
how
little
obedience
we
yield
to
him
,
as
if
we
could
live
well
enough
without
him
.
7.
This
proceeding
in
sin
is
partly
caused
by
persons
apprehending
themselves
to
be
innocent
,
and
their
courses
to
be
harmless
,
from
the
deliverances
God
gives
to
them
.
Carnal
persons
are
apt
to
reckon
their
ways
to
be
lawful
,
because
they
are
spared
and
unpunished
in
them
.
Hos.
12.8
.
Ephraim
said
,
I
am
become
rich
,
I
have
found
me
out
riches
;
in
all
my
labours
they
shall
find
no
iniquity
in
me
,
that
were
sin
.
As
much
as
to
say
,
Were
my
courses
unrighteous
,
they
would
not
be
prosperous
;
whatever
the
Prophets
charge
me
with
,
it
appears
by
the
dealings
of
God
with
me
,
that
my
doings
are
good
;
if
I
were
so
sinful
,
I
should
not
be
succesful
.
Thus
corrupted
persons
will
vainly
argue
from
Gods
delivering
;
were
I
so
wicked
,
were
my
actions
so
displeasing
,
God
would
not
have
spared
me
,
but
delivered
me
to
destruction
.
But
oh
how
vain
are
these
reasonings
!
God
bears
with
long-suffering
the
vessels
of
wrath
prepared
for
destruction
;
out
of
his
mercy
he
gives
a
space
to
repent
of
thy
sins
.
And
who
so
wicked
to
conclude
,
that
because
God
exercises
patience
,
therefore
they
are
no
offenders
?
This
is
a
sign
of
Gods
goodness
,
but
not
of
thine
.
PROPOSITION
3.
Sinning
after
Deliverance
,
is
the
most
hainous
sinning
.
It
renders
sin
exceeding
great
,
to
commit
it
after
great
mercies
.
It
is
a
great
sin
,
to
count
any
sin
small
,
that
is
committed
against
a
great
God
:
yet
sin
hath
its
aggravations
,
and
admits
of
degrees
,
according
to
the
circumstances
under
which
't
is
committed
.
There
are
two
things
which
render
a
sin
most
abominable
;
when
sin
is
committed
against
light
,
and
against
love
.
They
are
no
little
nor
light
sins
,
that
are
aggravated
with
convictions
by
light
:
nor
are
sins
against
love
of
an
inferiour
nature
;
nothing
more
intolerable
to
Man
or
God
,
than
to
have
ill
will
for
good
deeds
.
'T
is
sinful
to
render
evil
for
evil
to
man
,
much
more
to
render
evil
for
good
to
God.
What
more
provoking
sight
can
be
beheld
,
than
a
man
impudent
in
evil
under
judgment
,
and
barren
in
good
under
mercies
?
Affronts
to
love
,
are
more
unsufferable
than
Rebellion
under
displays
of
wrath
.
The
highest
unkindness
,
is
the
highest
sinfulness
.
The
sin
of
David
is
aggravated
by
the
recording
Gods
kindness
to
him
,
2
Sam.
12.7
,
8
,
9.
I
delivered
thee
out
of
the
hand
of
Saul
,
and
I
gave
thee
thy
masters
house
—
And
if
that
had
been
too
little
,
I
would
moreover
have
given
thee
such
and
such
things
.
Wherefore
then
hast
thou
despised
the
command
of
the
Lord
,
to
do
this
evil
in
his
sight
?
To
sin
in
the
face
of
God
when
smiling
upon
us
with
unmerited
mercy
,
is
one
of
the
greatest
contempts
can
be
cast
upon
God.
To
manifest
our
sinfulness
,
when
we
enjoy
the
greatest
testimonies
of
goodness
,
is
the
height
of
madness
.
To
withdraw
our
necks
from
an
uneasie
galling
yoak
,
to
rebel
under
the
severities
of
a
cruel
Tyrant
,
to
cast
off
the
service
of
an
imperious
Master
,
may
admit
some
excuse
;
but
to
wax
wanton
under
mercies
,
to
despise
the
clemency
of
Heaven
,
to
deny
obedience
to
a
loving
Father
,
is
an
offence
indefendible
,
a
crime
unpardonable
.
When
God
would
lay
a
people
under
a
conviction
of
the
hainousness
of
their
crimes
,
he
repeats
his
gracious
dealings
to
them
.
Ierem.
2.20
.
Of
old
time
I
have
broken
thy
yoke
,
i.e.
When
thou
wert
in
Egyptian
bondage
under
intolerable
slavery
,
I
set
thee
free
:
And
thou
saidst
thou
wouldst
not
transgress
,
yet
thou
hast
slighted
my
favours
,
and
broken
thy
vows
;
and
under
every
green
tree
thou
wandrest
playing
the
harlot
.
And
v.
22.
this
is
noted
for
an
indelible
sin
;
such
sins
as
these
are
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
written
,
but
engraven
:
they
are
of
the
deepest
die
,
and
most
permanent
stain
:
Hos.
7.15
.
Though
I
have
bound
and
strengthened
their
arms
,
yet
do
they
imagine
mischief
against
me
.
It
hath
an
allusion
to
men
with
broken
bones
;
Oh
what
would
they
give
for
a
healing
Chirurgion
?
what
price
would
they
give
to
be
free
from
pain
?
so
these
in
distress
would
promise
any
thing
to
God
for
deliverance
:
but
,
says
the
Lord
,
though
I
bound
them
up
and
cased
them
,
though
I
strengthened
them
against
the
destructive
assaults
of
their
enemies
,
yet
still
with
the
highest
wickedness
and
unkindness
they
imagine
mischief
against
me
:
the
more
I
did
to
engage
them
,
the
more
they
have
done
to
dishonour
me
.
The
people
of
Israel
were
charged
with
their
sinning
at
Gilgal
above
all
other
places
,
Hos.
9.15
.
All
their
iniquity
is
in
Gilgal
.
The
Hebr.
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
we
render
all
,
signifies
summum
,
praecipuum
,
i.e.
their
highest
,
chiefest
,
most
notorious
si●
was
at
Gilgal
;
why
there
?
because
there
it
was
they
received
abundance
of
mercies
.
Here
was
the
great
circumcision
,
when
the
reproach
was
rolled
away
,
after
they
had
past
over
Iordan
,
and
arrived
to
the
Land
of
Canaan
,
Iosh.
5.7
.
here
Ioshua
pitcht
the
twelve
stones
,
the
everlasting
memorial
of
their
wonderful
deliverance
out
of
Iordan
,
Iosh.
4.20
.
here
was
the
beginning
of
the
rest
promised
to
them
in
the
Land
of
Canaan
.
Now
to
be
involved
in
sin
,
when
encompast
with
so
many
mercies
;
to
be
forsaking
God
after
such
late
experience
of
his
goodness
,
this
was
the
highest
crime
imaginable
.
Now
I
shall
lay
down
some
particular
aggravations
of
sins
after
deliverances
,
that
so
you
may
lament
those
you
have
committed
,
and
labour
to
prevent
them
for
the
future
.
1.
Such
sins
most
wretchedly
cast
a
blot
upon
the
most
Holy
God
,
as
if
he
were
a
countenancer
of
sin
,
and
a
patron
to
persons
Impieties
,
rather
than
a
severe
avenger
of
them
.
Christ
was
accounted
a
friend
to
Publicans
and
sinners
,
for
shewing
kindness
unto
them
:
and
will
not
Atheistical
wretches
be
ready
to
asperse
the
glorious
God
as
a
friend
to
sin
,
for
improving
his
power
to
deliver
such
persons
as
improve
his
deliverance
onely
for
sin
?
'T
is
reported
of
one
prophane
Dionysius
,
that
when
by
his
covetous
pilfering
he
had
preyed
on
a
Temples
glory
,
and
enricht
himself
with
its
Sacred
Treasure
,
and
after
transporting
his
Treasures
,
escaping
a
fatal
Shipwrack
of
which
he
was
in
danger
,
with
the
greatest
impudence
cryes
out
,
How
do
the
Gods
love
Sacriledge
!
Because
he
presumed
they
delivered
him
a
Robber
,
he
imagined
they
loved
Robbery
:
Psal.
50.21
.
Because
I
kept
silence
,
thou
thoughtst
me
altogether
such
an
one
as
thy self
,
i.
e.
Quod
tuis
maleficiis
delector
,
Muis.
Gods
patient
forbearance
,
made
him
reckon
God
unrighteous
as
himself
.
To
go
on
in
sin
when
delivered
from
ruine
,
is
practically
to
say
,
I
am
delivered
to
sin
.
Such
an
Impiety
was
charged
on
the
Jews
,
Ierem.
7.10
.
Will
ye
steal
,
and
murder
,
and
say
,
We
are
delivered
to
do
all
these
abominations
?
They
were
not
come
to
that
height
of
profaneness
,
to
declare
it
in
so
many
words
;
but
by
their
ungodly
courses
after
his
gracious
deliverances
,
they
did
as
much
as
say
it
.
What
is
this
but
to
make
God
an
unholy
God
?
What
greater
aggravations
of
our
sins
can
there
be
,
than
to
cast
dirt
on
the
holiness
of
God
,
which
is
the
aggravation
of
all
his
glory
?
Certainly
,
if
God
suffers
dishonour
by
his
exercising
goodness
to
us
,
we
shall
suffer
destruction
for
our
abusing
of
it
.
God
will
shew
no
favour
to
those
,
who
make
him
a
favourer
of
sin
.
2.
Such
sinning
is
so
abominable
,
because
't
is
a
justification
of
all
our
former
sins
.
This
is
in
effect
to
say
,
We
have
done
well
enough
in
sinning
;
God
is
not
angry
with
us
,
therefore
we
will
still
go
on
in
our
former
courses
,
and
follow
our
old
wickednesses
.
How
provoking
must
this
needs
be
to
God
?
when
instead
of
a
humiliation
for
sins
,
he
sees
a
justification
of
them
:
instead
of
a
contrite
lamentation
for
our
evils
,
he
finds
an
audacious
approbation
of
them
.
How
can
a
holy
God
bear
this
at
our
hands
?
We
cannot
justifie
the
best
of
our
actions
before
the
Lord
,
how
abominable
then
to
justifie
those
that
are
apparent
evils
?
It
was
very
displeasing
to
God
for
Ionah
to
say
,
I
do
well
to
be
angry
.
And
shall
we
say
,
We
did
well
to
be
proud
and
profane
,
to
be
drunkards
and
swearers
?
and
what
else
is
our
persistence
in
sin
,
but
a
testimony
of
our
allowance
of
it
?
3.
Such
sinning
,
implies
a
daring
provocation
of
God
to
destroy
us
.
To
despise
God
sparing
and
delivering
,
is
to
dare
him
to
smite
and
destroy
us
.
Not
to
care
for
deliverance
,
is
as
much
as
to
say
,
we
do
not
fear
destruction
,
Isa.
5.19
.
Let
him
hasten
his
work
that
we
may
see
it
.
This
impudent
expression
either
respects
Gods
power
,
q.
d.
let
him
do
his
worst
,
we
fear
not
,
as
men
that
had
over-grown
Divine
Justice
,
and
become
too
big
and
too
strong
for
the
Almighties
arm
;
or
it
may
be
spoken
in
respect
of
the
Truths
and
threatnings
declared
by
the
Prophets
challenging
God
to
the
accomplishment
o●
them
.
But
will
God
suffer
himself
to
b●
dared
by
worms
?
can
you
daunt
his
unalterable
courage
?
can
you
hold
the
Almighties
hands
,
or
lay
bonds
on
his
judgments
,
that
they
shall
not
destroy
you
Will
God
suffer
his
creatures
to
insult
ove●
him
?
are
we
out
of
his
reach
,
that
we
fea●
no
ruine
?
can
we
match
him
with
equa●
forces
?
sure
we
are
nothing
to
him
.
How
then
can
he
indure
a
challenge
from
us
How
can
he
suffer
our
sins
after
mercies
?
By
these
sins
we
are
like
those
,
Iob
15.25
,
26.
Who
stretch
out
their
hands
against
God
,
and
strengthen
themselves
against
the
Almighty
,
&c.
But
who
ever
contended
with
him
,
and
prospered
?
It
will
be
dreadful
to
fall
into
the
hands
of
a
living
God.
And
this
will
certainly
be
the
portion
of
those
that
affront
him
with
such
daring
provocations
.
4.
These
sins
are
so
hainous
,
as
by
them
the
delivering
mercy
of
God
is
horribly
undervalued
.
What
is
our
Rebellion
after
the
reception
of
such
mercies
,
but
to
declare
we
account
not
our selves
obliged
to
God
for
them
?
What
is
this
but
to
disown
the
greatness
of
the
favours
God
bestows
upon
us
?
What
greater
dis-ingenuity
can
be
exprest
,
than
to
diminish
the
greatest
favours
of
God
,
in
love
to
our
devillish
lusts
?
Every
mercy
that
comes
from
so
great
a
God
,
must
needs
be
great
:
but
to
undervalue
the
choicest
blessings
and
highest
mercies
,
must
needs
be
a
point
of
the
highest
wickedness
.
VVas
it
a
small
mercy
,
that
by
our
late
deliverance
so
many
thousand
lives
have
been
continued
,
such
multitudes
of
Souls
have
been
kept
out
of
Hell
?
Is
it
nothing
in
your
eyes
to
be
delivered
from
Popish
slavery
?
to
have
the
glorious
Gospel
continued
amongst
us
?
Is
the
security
of
Church
and
State
,
the
miraculous
preservation
of
Priviledges
and
Liberties
a
contemptible
kindness
?
shall
all
these
things
have
no
notice
taken
of
them
?
shall
they
all
be
dis-regarded
?
will
you
say
't
is
not
worth
while
to
leave
sinning
for
these
?
dare
you
declare
they
deserve
no
obedience
?
let
your
Conscience
speak
,
would
not
this
be
horrid
Blasphemy
?
could
you
bear
such
undervaluing
of
kindness
from
fellow-Creatures
?
how
then
can
God
from
you
?
5.
Those
Sins
are
the
testimonies
of
the
highest
Ingratitude
conceivable
.
Ingratitude
is
the
worst
of
Sins
;
and
sinning
after
Deliverance
is
the
worst
Ingratitude
.
This
is
unkindness
that
pierces
the
heart
of
God
,
to
rebel
against
him
,
dealing
with
us
as
the
dearly
beloved
of
his
Soul.
How
ungrateful
is't
to
assassinate
a
Prince
,
to
whose
care
we
owe
our
Lives
and
Fortunes
?
To
rip
open
the
bowels
of
her
,
to
whom
we
owe
our
being
?
So
is
it
to
dishonour
a
God
,
that
is
both
our
Protector
and
Benefactor
,
our
Preserver
and
Deliverer
.
David
was
greatly
incens'd
at
the
Ingratitude
of
churlish
Nabal
,
1
Sam.
25.21
.
Surely
in
vain
have
I
kept
all
this
fellow
had
in
the
wilderness
,
and
he
requites
me
evil
for
good
.
Will
not
the
Almighty
thus
complain
of
an
ungrateful
people
;
Surely
in
vain
have
I
kept
them
from
the
hands
of
their
bloody
Enemies
,
in
vain
I
have
delay'd
the
execution
of
Judgment
,
since
all
my
return
is
Dishonour
for
Deliverance
,
sinning
for
saving
of
them
?
May
not
God
speak
to
us
,
after
the
manner
our
blessed
Saviour
spoke
to
the
Jews
?
For
which
of
my
good
works
do
you
stone
me
?
For
which
of
my
good
Works
do
you
sin
against
me
?
Will
you
oppose
me
,
because
I
appear
so
often
for
you
?
Will
you
hate
me
,
because
I
help
you
?
Will
you
rebel
,
because
I
relieve
you
?
Is
this
the
fruit
of
my
Goodness
?
The
Lord
was
greatly
offended
with
his
Vineyard
,
Isai.
5.
because
after
all
his
care
to
make
it
fruitful
,
it
brought
forth
wild
grapes
.
I
looked
it
should
bring
forth
grapes
,
and
it
brought
forth
wild
grapes
.
When
God
bestows
any
Mercies
upon
us
,
his
eye
is
upon
us
to
see
what
improvement
we
are
making
of
them
:
He
looks
to
see
what
●hou
dost
with
thy
Time
,
thy
Talent
;
His
eye
is
upon
thee
,
to
see
what
use
thou
makest
of
Means
,
Deliverances
,
and
all
thy
Enjoyments
:
And
when
he
uses
good
means
,
he
looks
for
good
fruit
;
and
if
we
ungratefully
bring
forth
wild
Grapes
,
we
shall
highly
provoke
him
,
and
to
our
disadvantage
displease
him
.
How
intolerable
a
Sin
must
it
needs
be
,
to
fight
against
God
with
his
Goodness
?
to
mischief
his
Honour
with
his
Mercies
?
Should
you
be
an
instrument
of
raising
a
decayed
Friend
,
and
he
turn
your
Enemy
,
and
use
the
estate
procured
by
you
,
to
manage
mischievous
designs
against
you
,
would
you
not
count
it
intolerable
baseness
?
Now
what
less
,
yea
how
infinitely
more
is
your
abusing
the
Mercies
of
God
,
to
the
disadvantage
of
his
Glory
,
and
dishonour
of
his
Name
?
Should
a●
neighbourly
Physician
freely
endeavour
the
relief
of
a
helpless
Beggar
,
and
after
his
cost
and
care
,
when
this
man
is
restor'd
,
he
should
make
it
his
work
to
study
the
death
of
this
worthy
Friend
,
how
intolerable
Ingratitude
would
this
be
accounted
?
What
else
is
our
sinning
against
God
,
on
his
sparing
of
us
?
What
is
it
but
the
destroying
the
Honour
of
him
,
who
saved
us
from
destruction
?
Deut.
32.6
.
Do
ye
thus
requite
the
Lord
,
ye
foolish
people
and
unwise
?
When
ungrateful
Brutus
was
among
those
that
came
to
destroy
Caesar
,
he
pathetically
cryed
out
,
Etiam
tu
Brute
!
What
,
thou
my
Son
Brutus
!
Wilt
thou
stab
me
?
May
not
God
cry
out
upon
us
,
What
ye
,
oh
People
of
England
,
will
ye
still
be
enemies
?
You
whom
I
have
so
deliver'd
?
You
whom
I
have
so
often
preserved
,
shall
I
meet
with
these
dealings
from
you
?
Of
all
people
you
are
obliged
to
love
and
serve
me
,
and
will
you
improve
all
my
Mercies
against
me
?
6.
By
sinning
after
Deliverance
,
we
most
unjustly
deny
to
Go●
that
which
is
●is
Right
and
due
fo●●●livering
of
us
.
Deliverance
is
the
price
of
God
for
our
Lives
and
Services
.
God
redeeming
of
us
,
we
remain
no
longer
our
own
,
but
are
especially
obliged
to
be
his
.
What
can
we
give
to
God
for
preserving
our
Lives
,
less
than
〈…〉
and
that
's
an
unanswerabl●
〈◊〉
for
the
exercise
of
●is
Wisdome
and
Power
〈◊〉
delivering
of
us
.
Can
we
then
rob
God
of
his
due
,
without
〈◊〉
height
of
Injustice
?
Is
not
this
the
most
●●tolerable
Sacrilege
?
The
Mercies
of
God
are
to
hire
us
to
Obedience
.
Will
a
Master
suffer
a
Servant
to
be
engag'd
in
the
work
of
another
,
when
he
hath
hired
him
for
his
own
?
Is
it
not
a
provoking
sin
,
for
you
to
be
employ'd
in
the
service
of
the
Devil
,
when
God
hath
hired
you
into
his
?
The
Apostle
pressing
the
Corinthians
to
Obedience
tells
them
,
They
are
not
their
own
,
but
are
bought
with
a
price
.
Thus
may
we
be
perswaded
to
Obedience
,
by
considering
,
God
hath
bought
our
Lives
,
by
saving
us
from
Death
.
7.
Sinning
now
is
so
heinous
,
as
hereby
God
is
frustrated
of
his
designs
in
granting
such
favours
.
What
may
God
expect
,
when
stretching
out
his
hand
to
help
us
,
but
tha●
then
we
will
inclin●
our
hearts
to
honour
him
?
What
are
th●
designs
of
God
in
displays
of
Mercy
,
bu●
to
raise
up
Glory
to
himself
?
He
exerciseth
Goodness
to
promote
his
own
Interest
in
the
world
,
not
the
Devils
.
Wi●
God
exercis●
Mercy
to
his
own
disadvantage
?
Will
a
●ational
man
put
Weapons
into
the
hands
of
those
would
slay
him
with
them
?
Would
you
deliver
●
man
to
destroy
you
?
Surely
the
Lord
may
justly
expect
Love
for
his
Kindness
Duty
for
his
Mercy
,
Obedience
for
hi●
Deliverance
.
Isai.
63.8
,
9
,
10.
He
said
,
Surely
,
they
are
my
people
,
children
that
will
not
lye
;
so
he
became
their
Saviour
.
This
verse
contains
a
kinde
of
Expostulation
that
might
be
in
God
;
Why
should
I
save
such
a
people
as
this
?
I
have
enough
against
them
to
destroy
them
.
I
have
found
their
unfaithfulness
to
their
promises
,
their
unanswerableness
to
my
gracious
Providences
,
why
should
I
deliver
them
?
Then
God
comes
to
a
Resolution
,
Mercy
turns
the
scale
,
Goodness
prevails
;
I
will
try
them
once
more
;
they
are
my
people
,
children
that
will
not
lye
;
I
hope
they
will
not
frustrate
me
any
more
:
I
may
take
this
opportunity
to
cut
them
off
,
but
I
will
make
experiment
once
more
.
But
proving
unfaithful
,
he
became
their
enemy
,
and
fought
against
them
.
How
heinous
a
sin
●s
it
to
cross
Gods
ends
,
to
walk
contrary
to
him
!
8.
Sinning
now
is
so
heinous
,
as
't
is
not
only
a
neglecting
Duty
,
but
despising
Remedy
.
There
are
Peccata
contra
officia
,
and
contra
remedia
;
Sins
against
Duties
in
omitting
things
commanded
,
and
sins
against
remedy
,
slighting
and
opposing
●he
means
which
are
designed
for
recovery
from
former
evils
.
And
now
what
sin
can
be
greater
,
than
to
despise
the
means
that
are
used
to
cure
our
bleeding
wounds
?
what
aggravates
the
sin
of
unbelief
,
and
makes
it
the
destroying
sin
,
but
because
't
is
the
contemning
of
that
blessed
Remedy
which
is
provided
for
miserable
sinners
?
Hence
this
sin
binds
on
the
sinners
guilt
with
an
eternal
bond
,
and
makes
Salvation
impossible
.
Thus
also
slighting
deliverance
is
the
highest
sin
,
as
thereby
we
bid
open
defiance
to
all
means
of
recovering
of
us
from
sin
&
destruction
.
Neglecting
Salvation
hath
a
most
provoking
influence
on
the
wrath
of
God
:
Heb.
2.3
.
How
shall
we
escape
,
if
we
neglect
so
great
Salvation
?
VVill
the
Lord
bear
this
affront
to
his
mercy
,
that
when
he
is
willing
to
save
,
we
declare
we
regard
no
Salvation
?
This
will
be
an
unpardonable
crime
,
there
will
be
no
escaping
for
us
.
To
sin
with
deliverance
,
is
no
less
than
to
throw
away
the
healing
balm
that
mercy
provides
,
and
resolve
to
make
our
wounds
incurable
.
PROPOSITION
4.
Sins
after
deliverance
have
a
peculiar
influence
to
procure
and
hasten
destruction
.
Our
present
safety
is
no
security
against
future
Judgments
:
destruction
deferred
by
Gods
deliverances
,
will
be
hastned
by
our
sinning
after
them
:
those
whom
undeserved
mercies
can't
reclaim
,
incensed
justice
will
speedily
ruine
.
The
Monuments
of
greatest
mercies
,
have
been
made
examples
to
declare
the
severity
of
Justice
for
the
abuses
of
them
.
Such
have
experienced
the
most
direful
suffering
,
to
whom
the
Almighty
hath
been
most
long-suffering
.
VVitness
the
deplorable
state
of
the
hardned
Iews
,
to
whom
the
most
singular
favour
was
extended
of
any
people
on
earth
;
yet
now
who
more
miserable
than
those
rejected
wretches
,
for
their
abusing
favours
?
Justice
will
frown
most
sharply
upon
the
disdainful
affronters
of
mercy
.
No
people
are
nearer
an
utter
desolation
,
than
those
who
heap
up
sin
,
when
God
is
heaping
up
mercies
.
Although
the
Lord
be
most
willing
to
smite
,
yet
he
knows
not
how
to
spare
when
provoked
in
this
manner
.
Ier.
5.7
.
How
shall
I
pardon
thee
for
this
.
—
When
I
had
fed
them
to
the
full
,
then
they
committed
Adultery
,
v.
9.
Shall
I
not
visit
for
these
things
,
saith
the
Lord
?
shall
I
not
be
avenged
on
such
a
Nation
as
this
?
These
sins
put
God
to
a
stand
;
he
knows
not
how
to
go
about
a
pardoning
act
,
although
he
delights
so
greatly
in
it
:
how
shall
I
pardon
,
Heb.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
parcam
:
how
shall
I
spare
thee
any
longer
?
I
can't
withhold
the
hands
of
my
justice
,
I
can't
defer
the
punishment
of
these
transgressions
.
Thence
,
v.
10.
God
gives
a
Commission
to
enemies
,
Go
upon
the
Walls
and
destroy
,
&c.
delay
no
longer
:
let
those
feel
the
smarting
impressions
of
Justice
,
that
despise
the
sweetest
expressions
of
mercy
.
This
wrath
of
God
against
despisers
of
goodness
,
appears
,
1
Sam.
12.24
,
25.
Consider
how
great
things
the
Lord
hath
done
:
but
if
ye
still
continue
to
do
wickedly
,
ye
shall
be
consumed
both
ye
and
your
King.
When
once
a
people
rise
to
that
height
of
Impiety
,
that
the
most
obliging
kindness
Heaven
can
show
,
can't
win
their
hearts
to
obedience
;
what
can
be
expected
from
Heaven
,
but
the
severest
vengeance
an
Almighty
arm
can
bring
upon
them
?
Will
not
the
Lord
soon
rush
out
upon
a
people
with
wonderful
plagues
,
when
they
are
knocking
at
the
door
of
justice
by
such
impenitent
courses
?
The
most
gracious
Prince
would
dispatch
that
man
,
who
should
impudently
persist
in
traiterous
designs
against
him
,
after
a
deliverance
from
death
by
his
pardoning
of
him
.
Thus
will
the
King
of
Heaven
miserably
destroy
delivered
sinners
rebelling
against
him
.
Divine
patience
sheathing
the
sword
of
Justice
,
will
at
last
desist
its
pleading
for
the
abusers
of
it
;
and
impatient
justice
by
its
revengeful
arm
will
avenge
the
quarrel
of
despised
mercy
:
Ezek.
16.43
.
Because
thou
hast
not
remembred
the
days
of
thy
youth
:
q.
d.
the
kindness
and
favour
I
then
extended
to
thee
;
the
deliverances
thou
hadst
from
me
:
Behold
,
I
will
recompence
thy
ways
upon
thy
●ead
.
Thou
hast
grieved
me
with
sin
,
I
will
grind
thee
to
pieces
with
judgments
;
thou
hast
recompensed
me
with
hatred
for
●ove
,
I
will
recompense
hatred
for
your
●atred
.
Thus
will
God
deprive
those
of
mercies
,
that
deprive
him
of
the
glory
of
●hem
.
2
Kings
21.13
.
God
there
threa●ens
to
wipe
Jerusalem
as
a
man
wipes
a
●ish
,
q.
d.
He
would
take
away
all
their
●elicate
enjoyments
,
as
meat
is
thrown
●ut
of
a
dish
.
They
shall
feed
on
judgments
,
who
were
wanton
when
fed
with
●ercies
:
but
the
Hebrew
signifies
,
Delebo
Ierusalem
sicut
deleri
solent
tabulae
.
As
impressions
on
tables
are
wont
to
be
wiped
out
,
so
shall
my
impressions
of
goodness
upon
them
:
the
former
inscriptions
of
honour
and
prosperity
shall
no
more
be
seen
,
but
the
prints
of
destroying
judgments
shall
be
found
upon
them
.
It
shall
no
more
be
written
,
These
are
a
people
delivered
,
but
,
These
are
a
people
destroyed
for
abusing
deliverance
.
This
fatal
consequence
of
despising
favours
,
may
be
illustrated
from
the
words
of
God
,
Hos.
6.4
.
Oh
Ephraim
what
shall
I
do
unto
thee
?
for
your
goodness
is
as
a
morning
cloud
,
and
as
the
early
dew
it
passeth
away
.
Many
interpret
your
goodness
,
the
goodness
bestowed
on
you
,
or
your
mercies
.
So
the
sence
is
,
My
goodness
that
I
bestow
upon
you
,
is
but
like
a
morning
cloud
,
that
is
dissipated
and
scattered
,
and
doth
no
good
to
you
,
you
are
not
the
better
for
it
.
And
as
the
early
dew
it
passeth
away
,
i.
e.
Gratiam
&
misericordiam
meam
malitia
vestra
absorbetis
:
You
soon
wear
off
the
impressions
of
my
mercy
,
as
the
moistnings
of
the
early
dew
are
soon
dryed
up
by
the
earth
;
therefore
v.
7.
I
have
hewed
them
by
the
Prophets
,
my
judgments
are
broken
out
upon
them
:
or
otherwise
,
The
tokens
of
my
mercy
make
but
short
impression
on
you
;
your
goodness
fades
away
,
you
soon
return
to
sin
:
what
now
shall
I
do
to
you
?
I
am
resolved
to
try
no
more
mercies
;
I
have
made
you
grow
with
my
kindness
like
flourishing
Trees
,
now
will
I
hew
you
down
;
because
you
are
so
unprofitable
,
I
will
be
unmerciful
to
you
.
Here
it
will
not
be
amiss
to
consider
,
how
this
persistence
in
sin
after
deliverance
,
promotes
and
hastens
the
destruction
of
a
people
.
1.
Hereby
that
peculiar
respect
that
God
hath
for
one
people
above
another
,
is
made
to
cease
;
and
they
are
lookt
upon
no
otherwise
,
than
the
vilest
of
people
in
the
world
.
In
Gods
providen●ial
dispensations
,
he
bears
some
singular
favour
to
some
,
beyond
what
he
doth
to
others
,
although
these
may
be
nothing
more
deserving
than
other
Nations
;
and
from
this
favour
he
confers
singular
Temporal
Blessings
upon
them
;
and
these
he
●alls
his
people
,
as
especially
cared
for
,
●reserved
and
provided
for
by
him
.
But
〈◊〉
these
despise
his
kindness
,
and
con●●mn
his
goodness
,
he
then
un-peoples
●●em
,
and
casts
them
out
of
his
favour
;
●nd
then
they
become
as
liable
to
judg●ents
,
as
the
greatest
abjects
in
the
world
.
Thus
was
it
with
the
people
of
the
Iews
,
the
Lord
separated
them
from
all
the
world
for
his
care
and
charge
:
hence
he
did
mighty
things
for
them
;
but
continuing
long
in
their
sins
,
notwithstanding
his
mercies
,
Hos.
2.9
.
he
bids
the
Prophet
tell
them
,
Ye
are
not
my
people
,
I
will
not
be
your
God
;
and
this
rejection
made
way
for
that
ruine
now
upon
them
.
In
the
9th
of
Amos
,
the
Prophet
is
threatning
judgment
against
that
sinful
people
,
against
which
they
fortified
themselves
with
presumptuous
boastings
of
their
being
Gods
people
,
chosen
by
him
,
&
so
often
owned
by
deliverances
;
but
for
their
abusing
mercies
,
God
tells
them
,
v.
7.
Are
ye
not
as
the
children
of
the
AEthiopians
unto
me
?
saith
the
Lord
,
i.e.
Non
pluri●
vos
facio
quam
AEthiopes
,
Grot.
You
are
now
no
more
to
me
than
the
vilest
people
.
You
have
been
under
my
care
,
and
now
ye
are
under
my
curse
:
ye
remain
unchangeable
in
your
sins
,
as
the
AEthiopians
in
their
colour
,
and
therefore
ye
shall
b●
of
no
more
account
with
me
than
they●
VVhat
though
we
have
been
more
to
God
than
any
people
on
earth
,
and
received
more
blessings
then
any
Nation●
near
us
,
insomuch
that
we
might
be
called
his
chosen
people
for
his
care
over
us
?
VVill
not
despising
mercies
,
sinning
after
deliverances
,
make
him
say
,
as
Hos.
9.15
.
I
will
love
you
no
more
?
VVhat
shall
we
be
more
to
him
than
the
AEthiopians
,
if
we
be
like
them
in
sin
?
Ezek.
15.2
.
What
is
the
Vine-tree
more
than
another
?
i.e.
If
the
Vine
bring
forth
no
fruit
,
what
is
it
more
than
another
tree
?
why
should
it
not
be
burnt
?
VVhatever
we
have
been
,
if
we
be
fruitless
and
ungrateful
,
why
should
we
not
be
punisht
?
If
we
be
not
bearing
trees
,
may
not
God
make
us
burning
trees
?
If
we
be
not
bettered
by
deliverance
,
why
may
we
not
be
destroyed
?
2.
Hereby
the
Lord
is
made
in
a
manner
to
repent
of
delivering
a
people
:
when
men
have
gratified
their
fellow-creatures
with
signal
favours
,
and
after
such
expressions
of
respect
have
nothing
but
ungrateful
returns
;
it
makes
them
wish
they
had
never
bestowed
their
love
on
such
unworthy
persons
.
Thus
the
Almighty
God
,
unjustly
requited
for
mercies
,
is
said
to
repent
him
of
his
conferring
kindness
on
a
people
.
But
we
must
observe
that
golden
rule
;
Quae
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Deo
tribuuntur
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
debent
intelligi
:
Those
things
which
are
attributed
to
God
after
the
manner
of
men
,
must
be
understood
as
become
the
Majesty
of
God.
So
Gods
repenting
is
an
improper
allusive
term
,
expressing
not
a
change
in
Gods
mind
,
but
in
his
action
:
not
implying
such
an
affection
in
God
as
repentance
,
but
alluding
to
the
effect
of
such
an
affection
in
man
,
Gen.
6.6
.
It
repented
God
that
he
made
man
,
and
it
grieved
him
to
the
heart
.
This
implies
Gods
wrathful
indignation
at
mans
miscarriage
,
but
no
disturbing
alteration
in
the
mind
of
God
,
who
is
ever
the
same
.
But
to
speak
after
the
manner
of
Men
,
when
a
people
continue
in
sins
after
deliverance
,
God
may
say
,
Oh!
it
repents
me
that
I
have
delivered
a
people
thus
to
dishonour
me
;
it
repents
me
to
do
so
much
for
a
people
,
to
do
thus
much
against
me
.
Oh!
how
near
are
such
a
people
to
destruction
,
of
whose
deliverance
God
repents
him
!
How
soon
will
they
be
involved
in
ruine
,
of
whom
God
may
be
provoked
to
say
,
as
David
of
Nabal
,
1
Sam.
25.21
.
In
vain
have
I
kept
all
this
man
hath
in
the
wilderness
;
In
vain
have
I
preserved
the
lives
and
liberties
of
this
people
,
since
the
fruit
of
all
is
onely
to
be
rebelled
against
and
dishonoured
by
them
.
If
we
thus
make
the
Lord
griev'd
at
the
heart
for
bestowing
mercies
,
God
will
grieve
us
to
the
heart
by
destroying
judgments
.
3.
Hereby
God
is
provoked
to
stop
all
proceedings
in
way
of
deliverance
,
and
leave
a
people
to
successless
shiftings
for
themselves
:
Iudges
10.12
,
13.
Did
I
not
deliver
you
from
the
Egyptians
,
and
from
the
Amorites
?
yet
ye
have
forsaken
me
;
I
will
deliver
you
no
more
.
Sinning
after
deliverance
,
dis-engages
God
from
appearing
any
more
for
us
.
And
what
can
be
more
dreadful
,
than
to
hear
God
say
in
his
wrath
,
Oh
ye
ingrateful
people
!
I
have
once
and
again
improved
my
wisdom
and
power
on
your
behalf
,
to
prevent
your
ruine
;
but
since
ye
go
on
still
to
provoke
me
,
whatever
your
condition
is
hereafter
,
you
must
never
look
for
help
from
me
;
whoever
be
your
enemy
,
you
must
not
look
for
me
to
be
your
friend
:
I
will
never
stand
up
for
such
Rebels
,
nor
dishonour
my
Name
in
delivering
you
to
sin
against
me
.
We
cannot
want
comfort
whilst
under
promises
of
Divine
assistance
,
and
help
from
Heaven
in
our
dangers
;
but
if
God
stands
off
,
we
must
inevitably
fall
into
the
hands
of
our
enemies
,
and
become
preys
to
their
greedy
lusts
.
If
God
says
I
will
add
no
more
deliverance
,
there
is
none
can
promise
deliverance
to
us
.
Oh
miserable
people
,
whom
God
thus
forsakes
in
anger
!
we
shall
never
see
another
deliverance
,
if
the
Lord
should
resolve
I
will
add
no
more
.
We
shall
never
out-live
the
dangers
we
daily
live
in
,
if
God
should
determine
to
leave
us
to
them
.
Corruption
in
our
ways
under
mercies
,
will
cause
a
cessation
of
them
.
So
it
was
with
the
people
of
the
Iews
,
Hos.
1.6
.
Call
her
name
Lo-ruchamah
,
for
I
will
not
add
any
more
to
the
house
of
Israel
,
but
I
will
utterly
take
away
.
I
will
add
no
more
days
of
prosperity
,
years
of
plenty
;
no
more
gracious
deliverances
,
or
pledges
of
mercy
,
but
I
will
utterly
take
away
:
I
have
been
filling
,
but
now
will
I
empty
you
;
the
Hebr.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
obliviscendo
,
obliviscor
,
in
forgetting
I
will
forget
them
.
I
will
no
more
be
favourable
to
them
,
but
forgetful
of
them
;
though
they
perish
,
I
wo'nt
remember
them
;
they
have
not
minded
my
mercies
,
I
will
not
mind
their
miseries
.
Thus
God
puts
a
stop
to
the
streams
of
mercy
,
locks
up
the
store-house
of
blessings
,
and
adds
no
more
.
David
prays
,
Psal.
36.10
.
Oh
continue
thy
loving
kindness
,
&c.
Hebr.
signifies
,
Pertraha
,
draw
out
,
lengthen
out
the
tokens
of
thy
love
;
but
this
will
be
onely
to
those
that
are
drawn
to
God
by
them
.
They
may
call
every
mercy
a
Ios●ph
,
which
signifies
,
God
will
add
more
.
But
't
is
not
so
with
ungrateful
sinners
,
God
will
make
an
end
of
bestowing
mercies
,
unless
they
make
an
end
of
abusing
of
them
:
God
will
cease
deliverances
,
unless
we
cease
dishonouring
him
with
them
.
Yea
,
although
a
deliverance
may
be
begun
to
a
people
,
whereby
they
appear
in
a
happy
way
to
escape
;
yet
persisting
in
sin
,
God
will
carry
on
the
work
no
farther
,
but
leave
them
to
ruine
.
Hence
then
,
what
especial
care
should
be
used
to
reform
our
lives
,
and
renew
our
repentance
,
lest
our
deliverance
should
be
left
unperfected
?
we
are
in
no
better
capacity
to
finish
it
now
begun
,
than
we
were
to
begin
it
,
if
God
stands
off
.
Our
proceeding
in
sin
,
will
hinder
our
God
from
proceeding
in
mercy
.
Indulging
our
provoking
lusts
,
will
endanger
our
precious
lives
.
These
merciful
buddings
of
Providence
may
easily
be
knipt
.
This
small
glimmering
light
may
soon
be
over-clouded
;
our
door
of
hope
may
soon
be
shut
.
Shall
we
provoke
a
gracious
God
to
say
,
I
will
add
no
more
?
Shall
we
make
him
complain
of
being
weary
of
delivering
?
What
makes
a
stop
to
our
deliverance
,
but
our
continuance
in
sin
?
This
makes
God
in
the
posture
we
read
of
,
Ier.
14.9
.
As
a
man
astonied
,
as
a
mighty
man
that
cannot
save
.
Hebr.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Pavidus
,
as
one
afraid
of
us
,
astonish'd
at
our
iniquities
.
A
man
astonisht
doth
walk
up
and
down
this
way
and
that
way
,
knows
not
what
course
to
take
;
so
our
sinning
whilst
God
is
delivering
,
makes
God
at
a
loss
what
to
do
.
Sometimes
he
goes
forward
with
deliverance
,
sometimes
it
seems
to
stand
still
,
another
while
it
looks
as
if
it
were
set
back
;
and
all
this
,
because
we
amaze
God
with
our
daring
sins
.
God
told
the
people
of
Israel
,
admiring
he
went
not
on
with
deliverance
,
Isa.
59.1
,
2.
My
hand
is
not
shortned
that
it
cannot
save
,
nor
my
ear
deafned
that
it
cannot
hear
;
but
your
iniquities
separate
between
you
and
your
God
,
&c.
We
drive
God
from
us
by
our
sins
;
and
how
then
can
our
Salvation
be
carryed
on
?
Shall
we
make
God
go
back
and
repent
of
the
good
he
hath
seemed
to
design
for
us
?
our
sinning
will
do
it
:
Ier.
18.10
.
If
it
doth
evil
in
my
sight
,
I
will
repent
of
the
good
wherewith
I
said
I
will
benefit
it
.
Shall
we
not
repent
of
sinning
,
rather
than
provoke
God
thus
to
repent
of
his
purpose
to
deliver
?
Why
will
you
blast
all
your
hopes
of
escape
,
and
wither
that
flower
that
's
springing
up
?
Oh
then
,
if
you
desire
a
farther
deliverance
,
desert
your
former
sins
!
or
else
God
will
resolve
to
add
no
more
.
By
this
most
abominable
persistence
in
sin
,
the
Lord
is
provoked
not
onely
to
stop
deliverances
,
but
to
step
into
ways
of
judgments
,
and
that
with
unalterable
resolutions
to
destroy
.
Instead
of
enabling
people
against
enemies
,
he
enables
enemies
against
them
.
Instead
of
delivering
from
cruel
adversaries
,
he
justly
delivers
them
up
unto
them
.
Hereby
his
saving
arm
becomes
a
smiting
hand
,
and
mercy
it
s●lf
is
made
an
enemy
.
Hereby
our
greatest
friend
becomes
an
implacable
foe
;
and
whereas
oftentimes
before
he
had
graciously
sent
Commissions
from
Heaven
for
deliverance
,
now
in
his
wrath
he
dispenseth
commands
,
and
issues
out
Writs
to
destroy
.
This
severity
to
a
sinful
people
you
may
see
,
Isa.
63.9
,
10.
In
his
love
and
in
his
pity
he
redeemed
them
;
but
they
rebelled
and
vext
his
holy
Spirit
,
therefore
he
was
turned
to
be
their
enemy
,
and
fought
against
them
.
Now
how
can
they
hope
to
escape
,
that
have
a
victorious
God
to
oppose
them
!
How
miserably
will
those
be
ruin'd
,
that
by
despising
Gods
helping
pitty
,
convert
it
to
destroying
enmity
?
Oh
,
that
the
terrour
of
Divine
displeasure
for
such
transgressions
,
thus
exemplified
in
others
,
might
have
that
sutable
influence
on
our
hearts
,
as
to
prevent
them
in
us
!
let
others
corrections
be
our
admonitions
;
let
Gods
vindictive
judgments
on
others
,
be
instructive
warnings
to
us
:
Rev.
15.4
.
Who
will
not
fear
thee
,
thy
judgments
are
made
manifest
!
Let
others
confusion
be
a
subject
of
our
consideration
;
and
know
,
if
we
continue
Enemies
to
God
,
after
his
friendly
,
fatherly
dealings
,
he
will
soon
become
our
enemy
,
and
fight
against
us
;
then
the
deepest
policy
,
the
highest
power
can
be
no
security
to
us
.
But
that
which
is
the
most
direful
consequence
of
this
horrid
sinning
,
is
,
that
it
brings
the
Eternal
God
to
unmoveable
resolutions
,
to
accomplish
the
destruction
of
such
a
people
.
He
will
not
be
prevailed
with
to
deliver
those
,
whom
his
mercies
could
not
prevail
with
to
desist
from
sin
.
If
we
grow
incorrigible
under
mercies
,
God
will
grow
inexorable
when
under
judgments
.
If
a
deaf
ear
be
turned
to
God
,
when
by
mercies
he
calls
for
duty
;
he
will
turn
a
deaf
ear
to
us
,
when
we
in
misery
invocate
his
mercy
:
whatever
hopes
we
may
flatter
our selves
withal
,
we
shall
meet
with
no
help
from
God
,
when
thus
provoked
.
Although
such
is
the
goodness
of
God
,
that
he
often
repents
before
he
destroys
;
yet
such
provocations
will
make
him
weary
of
repenting
,
and
resolve
to
ruine
:
Ier.
15.6
,
7.
Thou
hast
forsaken
me
,
saith
the
Lord
,
thou
hast
gone
away
backward
;
therefore
will
I
stretch
out
my
hand
against
thee
,
I
am
weary
of
repenting
.
I
have
long
indulged
you
,
but
I
will
now
spare
no
longer
,
but
avenge
your
sins
:
Some
render
it
,
Laboravi
rogans
,
&c.
I
have
taken
pains
intreating
you
to
repent
,
till
I
am
weary
;
but
now
ye
that
have
wearyed
me
with
your
sins
,
shall
be
wearied
with
judgments
:
So
v.
7.
I
will
fan
them
with
a
fan
in
the
gates
:
that
is
,
I
will
scatter
them
about
as
the
chaff
is
scattered
with
a
fan
;
I
will
bereave
them
of
children
,
and
destroy
my
people
,
sith
they
return
not
from
their
ways
.
Thus
impenitent
sinning
brings
unavoidable
judgments
:
and
Divine
vengeance
will
infallibly
pursue
such
as
persist
in
these
hainous
sins
.
No
Sanctuary
shall
shelter
these
ungrateful
wretches
from
the
hands
of
justice
;
nor
shall
flattering
intreaties
prevent
the
ruine
of
such
unrepenting
sinners
.
The
deserved
judgments
that
belong
to
these
inhumane
offenders
of
mercy
,
will
be
threatned
with
unalterable
certainty
.
Thus
you
may
see
them
denounced
against
an
incorrigible
people
,
Ezech.
24.13
,
14.
Because
I
have
purged
thee
and
thou
wast
not
purged
,
thou
shalt
not
be
purged
till
I
have
caused
my
fury
to
rest
upon
you
.
Because
I
have
purged
thee
,
q.
d.
I
have
endeavoured
to
perswade
thee
,
and
oblige
thee
to
leave
thy
filthy
sins
:
Verba
quae
effectum
notant
,
saepe
de
conatu
intelliguntur
:
Estius
.
So
God
is
said
to
do
what
he
requires
,
desires
,
permits
,
or
perswades
to
be
done
.
Thus
God
had
been
inducing
of
them
to
obedience
,
reducing
of
them
from
sin
;
but
under
all
,
they
were
unspeakably
obstinate
;
which
caused
these
desperate
resolutions
in
God
against
them
.
He
would
make
his
fury
rest
upon
them
:
and
their
doom
is
confirmed
with
the
highest
asseverations
conceivable
,
v.
14.
I
the
Lord
have
spoken
,
i.
e.
I
that
am
of
undoubted
faithfulness
,
and
cannot
lye
;
of
infinite
power
,
and
can
execute
my
pleasure
;
I
have
spoken
it
,
and
it
shall
come
to
pass
;
whatever
evasions
you
think
to
make
,
however
secure
and
careless
you
are
,
it
shall
come
to
pass
,
and
I
will
do
it
.
I
will
undertake
the
ruine
of
such
as
rebel
against
my
mercies
,
and
abuse
the
greatest
instrument
of
raising
my
honour
,
viz.
my
patience
;
I
will
not
go
back
,
neither
will
I
spare
or
repent
.
When
I
begin
,
I
will
carry
on
my
work
;
I
will
not
break
off
my
judgments
,
since
ye
will
not
break
off
your
sins
;
the
sentence
is
irrevocable
,
you
must
expect
no
reversion
of
it
,
nor
deliverance
from
it
.
Now
surely
vengeance
threatned
with
thus
much
certainty
,
will
fall
upon
a
people
with
intolerable
severity
.
When
judgments
are
thus
punctually
determined
,
it
cannot
be
expected
they
should
be
a
long
while
delay'd
.
What
hopes
now
can
we
have
,
if
persisting
in
sin
after
our
many
merciful
escapes
?
Will
not
this
grave-stone
be
laid
upon
us
?
Will
not
a
consumption
be
decreed
from
the
Lord
of
Hosts
against
us
?
What
though
we
are
spared
this
once
,
after
all
our
former
evasions
?
Are
we
now
out
of
danger
?
Are
there
no
instances
to
be
found
of
a
people
preserved
,
delivered
,
as
often
as
we
,
and
at
last
the
Writs
of
destruction
were
issued
forth
?
What
think
you
of
that
example
,
Amos
7.
In
the
vision
of
the
Prophet
,
the
judgments
of
God
on
that
people
were
shadowed
by
various
destructive
things
:
v.
1.
by
Grass-hoppers
,
meaning
the
Army
of
the
Assyrians
,
which
were
ready
to
invade
them
;
but
God
from
his
infinite
clemency
prevented
their
ruine
by
them
:
v.
3.
The
Lord
repented
for
this
,
and
said
,
It
shall
not
be
:
V.
4.
this
people
are
threatned
with
another
consuming
judgment
exprest
by
fire
:
whereby
was
signified
either
a
drought
,
or
the
devastations
of
their
Cities
,
by
that
unmerciful
enemy
and
Element
;
or
the
ruining
calamities
which
they
were
near
involved
in
by
Teglathphalasar
;
yet
now
again
he
delivers
them
:
v.
6.
This
also
shall
not
be
.
But
this
Language
is
too
good
to
hold
always
to
unbettered
sinners
:
now
therefore
,
v.
7.
God
will
wink
no
longer
at
their
ungrateful
sinning
,
he
now
is
weary
of
repenting
.
The
Lord
stood
upon
a
wall
with
a
plumb-line
in
his
hand
:
A
Metaphor
from
those
that
build
walls
,
they
use
a
line
to
proceed
exactly
.
Thus
the
Lord
declares
he
would
no
longer
tolerate
their
abuses
,
nor
use
his
clemency
to
deliver
,
but
would
exercise
strictest
justice
till
they
were
ruined
:
Hence
v.
8
,
9.
a
miserable
destruction
is
threatned
,
I
will
pass
by
them
no
more
,
&c.
Enemies
shall
now
prevail
,
judgments
shall
effectually
take
place
;
I
will
use
nothing
but
strictness
and
severity
.
Now
this
leads
me
to
the
fifth
Proposition
.
PROPOSITION
5.
Destruction
for
sinning
after
deliverance
,
will
be
the
most
dreadful
destruction
:
what
can
be
more
clear
than
this
,
from
the
words
of
my
Text
?
Should
we
again
break
thy
commands
,
wouldst
thou
not
be
angry
with
us
till
thou
hadst
consumed
us
,
so
that
there
should
be
no
remnant
nor
escaping
?
That
is
,
no
common
calamity
would
then
fall
upon
us
;
no
ordinary
punishment
would
be
our
portion
;
but
we
exceeding
the
common
measure
and
degree
of
sin
,
thou
wouldst
exceed
the
common
degree
of
judgment
:
E
dulcissimo
vino
acerrimum
fit
acetum
;
The
sweetest
wines
make
sowrest
vinegar
;
the
strongest
perfumes
are
fatal
as
poysons
;
abused
mercy
will
be
avenged
with
unusual
miseries
.
No
mercy
is
to
be
expected
in
judgment
,
when
mercies
are
despised
that
kept
off
judgments
.
Kindness
not
effecting
an
answerable
reformation
,
will
abundantly
aggravate
revengeful
destruction
:
Isaiah
29.1
,
2.
God
threatens
Ariel
,
sc.
Ierusalem
,
that
wonderful
distress
should
fall
upon
it
;
and
it
should
be
to
him
as
Ariel
.
Ariel
was
the
Altar
for
whole-burnt
offerings
,
Ezech.
43.15
.
Now
to
avenge
their
abuses
of
mercies
there
,
God
would
make
their
City
,
once
the
richest
of
their
mercies
,
an
Altar
on
which
their
blood
should
be
offered
as
a
sacrifice
to
justice
.
Thus
our
mercies
abused
,
may
become
knives
to
open
our
throats
;
our
Cities
and
Towns
so
often
delivered
,
may
be
as
Altars
,
about
which
our
lifeless
bodies
may
be
heaped
as
sacrifices
about
the
Altar
.
The
quintessence
of
all
judgments
,
the
substance
of
all
Plagues
,
shall
be
mingled
in
one
cup
,
with
all
the
dregs
of
wrath
,
for
the
despisers
of
clemency
and
mercy
.
Mercy
is
sweet
that
is
extended
to
us
in
midst
of
judgments
;
and
judgments
severe
,
when
executed
on
a
people
abounding
with
mercies
.
A
deliverance
cannot
bring
so
great
mercies
,
but
sinning
after
it
will
usher
in
as
dreadful
judgments
.
By
how
much
the
greater
the
deliverance
is
we
receive
,
so
much
the
greater
will
be
the
destruction
for
sinning
after
it
.
A
thick
cloud
hath
been
over
our
heads
,
and
the
favourable
gale
of
mercy
hath
partly
disperst
it
;
but
the
ascending
of
sinful
vapours
will
cause
the
Lord
to
return
our
sins
upon
our
heads
,
with
overwhelming
inundations
of
judgments
;
slighting
the
gales
of
mercy
,
preventing
ruine
,
will
bring
most
dreadful
storms
of
vengeance
.
Our
float
of
goodness
may
be
turned
into
floods
of
misery
.
Our
sun
may
set
at
noon-day
;
and
our
cisterns
,
now
fill'd
from
the
boundless
ocean
of
unmerited
benignity
,
may
soon
be
filled
from
the
vials
of
wrath
,
with
the
waters
of
Marah
.
Our
destruction
adjourned
a
while
,
may
return
with
unexemplify'd
terrour
.
The
Lord
threatned
the
backsliding
Iews
,
Deut.
4.25
,
26.
That
if
after
his
kindness
in
conducting
them
from
Egyptian
slavery
,
with
infinite
mercies
through
a
tiresome
wilderness
,
to
the
blessed
land
of
Canaan
;
(
I
say
)
if
then
they
should
sin
against
him
,
although
they
had
remained
a
long
time
there
,
they
should
not
prolong
their
days
upon
it
,
but
utterly
be
destroyed
from
off
it
.
Thus
notwithstanding
our
sinful
Nation
hath
many
years
been
like
an
Eden
,
a
Palace
of
Royal
glory
,
a
Canaan
flowing
with
milk
and
honey
,
a
Theatre
of
mercies
,
an
unparalleld
monument
of
many
deliverances
;
yet
continuing
in
sin
,
will
deface
its
envyed
glory
,
and
render
it
a
stage
for
destroying
judgments
,
and
lay
it
waste
with
storms
of
successive
plagues
;
and
then
it
shall
be
said
,
This
is
the
Nation
that
would
never
leave
sinning
,
till
it
forced
the
Almighty
to
make
it
a
ruinous
heap
,
a
Land
desolate
and
not
inhabited
.
What
high
time
is
it
then
to
depart
from
sin
,
left
an
Ichabod
be
wrote
upon
us
!
which
signifies
,
Their
glory
is
departed
.
With
what
terrour
may
we
look
on
those
words
?
Psalm
68.20
,
21.
Vnto
God
belongs
salvation
,
but
he
will
wound
the
hairy
scalp
of
every
one
that
goes
on
in
sin
:
Though
he
will
multiply
salvations
to
such
as
serve
him
the
more
for
them
,
yet
will
he
glorifie
his
justice
in
destroying
such
as
go
on
in
sin
after
them
.
The
Hebr.
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
altè
imprimere
;
God
will
make
a
deep
impression
of
the
hands
of
justice
on
all
such
incorrigible
persons
.
The
heaviest
judgments
will
fall
on
the
contemners
of
the
highest
mercies
.
Judgment
will
be
with
most
amazing
terrour
,
on
the
contemners
of
the
Almighties
favour
.
As
Gods
resolutions
against
such
sins
will
make
destruction
irrevocable
,
so
his
wrath
backt
with
unlimited
power
,
will
make
them
intolerable
.
Now
here
I
shall
endeavour
to
shew
you
for
what
reasons
destroying
judgments
will
be
thus
heightned
by
provoking
sins
after
deliverance
.
1.
Because
the
longer
judgments
are
coming
,
the
greater
severity
they
are
attended
with
,
when
falling
upon
us
.
The
longer
a
blow
is
fetching
,
the
deeper
impression
is
made
by
its
force
.
If
God
tarries
long
before
he
punishes
,
the
greater
terrour
will
be
in
his
punishment
.
The
destruction
of
the
old
world
was
delayed
for
many
years
,
but
at
last
it
was
accomplisht
with
the
greater
severity
.
Deus
tardus
est
ad
iram
,
sed
tarditatem
vindictae
gravitate
compensat
.
Whilst
sinners
ruine
is
deferr'd
,
God
is
putting
himself
into
postures
of
judgment
,
whetting
his
glittering
sword
,
sharpning
his
terrible
arrows
feathered
with
our
sins
,
that
so
he
may
make
the
more
sharp
and
sudden
destruction
.
There
is
Crudelitas
parcens
,
sparing
cruelty
,
as
well
as
misericordia
puniens
,
punishing
mercy
.
The
longer
the
cloud
is
gathering
,
the
more
dripping
showre
is
expected
when
it
falls
.
So
the
greater
provocations
are
treasur'd
up
in
the
days
of
Gods
patience
,
the
more
miserable
destruction
will
be
in
the
days
of
his
vengeance
:
Isa.
42.14
.
A
long
time
have
I
held
my
peace
;
I
have
been
still
and
refrained
my self
;
now
will
I
cry
like
a
travailing
woman
,
I
will
destroy
and
devour
at
once
.
You
shall
know
I
have
not
lost
my
power
,
though
I
have
exercised
my
patience
;
though
yo●
have
shared
so
much
in
my
mercy
,
I
will
at
length
proportion
the
severity
of
my
justice
,
to
the
clemency
of
my
mercy
.
I
will
destroy
you
at
once
;
I
'll
give
no
more
alaruming
warnings
,
awakening
calls
,
or
monitory
afflictions
;
but
now
will
I
bring
ruine
on
a
sudden
,
with
unavoidable
calamities
:
Iob
21.31
.
The
wicked
is
reserved
to
the
day
of
destruction
;
there
will
be
a
murdering
day
for
rebellious
malignants
,
they
shall
be
brought
forth
to
the
day
of
wrath
.
The
Hebr.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
we
Translate
brought
forth
,
signifies
,
Cum
mora
&
pompa
deducere
,
Mer.
To
lead
them
to
it
with
delay
,
to
bring
them
to
it
by
degrees
,
and
also
with
some
pomp
and
splendour
:
but
what
is
it
they
shall
be
brought
forth
to
?
What
are
they
going
to
with
their
pomp
and
glory
?
oh
't
is
but
to
a
day
of
wrath
;
ad
diem
furorum
,
a
day
of
wraths
and
fury
;
a
day
majorum
poenarum
,
of
greater
punishment
.
When
the
wrath
of
God
for
every
sin
shall
consume
them
,
and
increase
their
deferred
torments
.
Sinners
are
brisk
because
judgment
is
delayed
;
but
alas
,
sinners
,
though
you
go
on
with
security
,
yet
far
from
safety
,
the
day
of
wraths
will
come
.
Ier.
12.1
.
we
read
the
wicked
prosper
;
why
are
they
not
stopt
in
their
courses
?
They
take
root
,
Hebr.
pergunt
,
they
go
on
:
Non
posuit
Deus
prohibitionem
:
Vatab.
God
doth
not
hinder
them
;
are
they
happy
therefore
?
will
this
always
continue
?
No
,
v.
3.
They
shall
be
pulled
out
like
sheep
to
the
slaughter
,
they
are
set
apart
for
the
day
of
destruction
.
When
a
day
is
set
apart
,
some
eminent
thing
is
intended
in
it
.
When
a
day
is
set
apart
for
destruction
,
an
eminent
destruction
is
implyed
by
it
:
a
day
is
coming
when
sinners
shall
feel
the
smart
of
Divine
vengeance
for
abuses
of
patience
.
This
is
call'd
their
day
,
as
deserved
by
them
,
as
peculiar
to
them
:
Psal.
37.10
.
The
Lord
knows
their
day
is
coming
:
Chald.
dies
calamitatis
ejus
:
The
day
of
his
signal
and
dreadful
calamity
is
approaching
;
and
the
longer
this
day
is
coming
,
the
more
horrible
it
will
be
.
As
eternal
condemnation
will
be
nothing
the
less
for
a
present
reprieve
upon
earth
;
so
temporal
destruction
will
be
nothing
the
more
tolerable
,
for
a
patient
toleration
and
continued
delay
before
it
comes
.
We
are
little
aware
what
is
coming
upon
us
,
now
our
dangers
are
a
little
over
;
but
whilst
we
are
insensibly
sinning
after
the
expressions
of
unmerited
favour
,
the
bottles
of
wrath
are
filling
,
and
the
clouds
of
vengeance
gathering
;
and
who
knows
but
suddenly
they
may
ease
and
unburden
themselves
in
a
deluge
of
ruine
upon
us
an
undaunted
people
?
Will
not
the
punishment
of
sins
continued
against
light
and
love
,
distress
and
deliverance
,
so
many
years
as
we
have
enjoyed
them
,
be
of
that
nature
that
might
make
our
hearts
tremble
to
conceive
it
?
will
not
the
vials
of
wrath
be
unspeakably
full
,
and
the
storm
of
vengeance
most
horrible
,
which
hath
been
so
long
in
gathering
?
Sinning
after
deliverance
,
renders
the
destruction
dreadful
,
as
they
make
it
in
a
peculiar
manner
our
own
.
Now
destruction
lyes
at
our
own
door
,
and
our selves
onely
are
to
bear
the
blame
of
it
.
In
mercy
God
begins
first
,
but
in
miseries
we
make
the
beginning
.
And
what
can
be
a
more
dreadful
aggravation
,
than
to
have
cause
to
say
,
Mercies
are
gone
,
God
is
departed
,
Enemies
prevail
?
and
what
may
we
thank
but
our
pride
and
profaneness
,
our
ingratitude
and
ungodliness
,
after
obliging
mercies
?
what
makes
up
the
endless
and
intolerable
torments
of
damned
Souls
,
for
ever
banisht
from
the
comfortable
presence
of
the
excellent
glory
,
but
this
,
that
all
that
misery
was
procured
by
themselves
?
'T
is
observed
of
some
Birds
,
that
the
lime
is
made
of
their
own
dung
that
is
used
to
destroy
them
:
The
lime-twigs
of
Gods
judgments
,
are
made
of
the
dung
of
our
own
sins
.
Our
sins
are
the
feathers
,
whereby
●he
fatal
darts
of
judgments
fly
unto
us
.
Propriis
conficimur
alis
,
wounded
with
our
own
weapons
,
with
Arrows
made
from
our selves
:
we
do
ill
unjustly
,
and
then
suffer
ill
deservedly
.
All
the
judgments
that
spring
up
,
are
but
from
seeds
of
our
own
sowing
.
The
Garment
is
ruin'd
by
the
Moth
bred
in
●t
,
and
we
by
enemies
of
our
own
breeding
.
It
was
great
aggravation
to
the
misery
of
the
Iews
,
that
God
told
them
,
Ier.
4.18
.
Thy
way
and
thy
doings
have
procured
these
things
unto
thee
.
I
have
delivered
you
,
rescued
you
from
miseries
,
and
these
now
coming
on
you
,
you
pull
down
upon
your selves
.
This
is
thy
wickedness
;
lay
it
not
to
enemies
power
,
think
not
me
unrighteous
;
this
is
all
thy
own
.
How
miserable
a
condition
is
this
,
to
have
no
other
comfort
in
calamities
than
this
,
to
have
God
tell
us
this
is
our
own
?
How
sad
when
distressed
to
think
,
this
is
my
slighting
of
mercy
,
my
abusing
patience
,
my
persistence
in
drunke●ness
,
Sabbath-breaking
,
when
I
was
delivered
!
Oh
that
I
should
be
such
an
enemy
to
God
and
my self
!
Oh
that
I
should
bring
such
miseries
on
my self
,
by
despising
mercies
!
Nothing
makes
the
condition
of
a
people
more
hopeless
,
than
their
bringing
themselves
into
a
helpless
condition
.
Hos.
13.9
.
Oh
Israel
,
thou
hast
destroyed
thy self
:
Thou
wondrest
at
thy
destruction
,
when
it
is
from
thy self
.
But
in
me
is
thy
help
.
Learned
Drusius
translates
the
Hebr.
●
alioquin
;
that
is
,
otherwise
thou
hadst
bad
help
from
me
.
Had
enemies
ruined
thee
,
I
would
have
relieved
thee
;
but
since
thou
hast
involv'd
thy self
in
misery
,
thou
mayst
expect
no
mercy
from
me
.
I
will
not
be
the
author
of
deliverance
to
them
,
that
are
so
wilfully
authors
of
destruction
to
themselves
:
you
shall
perish
in
the
evils
of
your
own
procuring
.
3.
Destruction
now
will
be
greatly
aggravated
,
because
a
people
thus
sinning
,
deserve
to
be
exposed
to
the
naked
fury
of
incensed
justice
,
without
the
least
mitigation
of
their
miseries
by
the
interposing
of
abused
mercy
.
If
we
with
ungrateful
carriages
contemn
the
help
of
mercy
,
we
justly
deserve
to
be
utterly
forsaken
and
cast
off
by
it
.
And
now
,
oh
how
dreadful
will
it
be
to
drink
the
cup
of
Gods
destroying
fury
,
without
any
mixtures
of
relieving
mercy
!
If
mercy
it self
delivers
us
up
to
the
cruel
hands
of
inexorable
justice
,
what
then
shall
we
experience
,
but
vengeance
without
clemency
,
punishment
without
pity
,
and
destruction
without
delay
?
Oh
how
sad
will
it
be
for
helpless
creatures
to
lye
under
the
displays
of
vengeance
,
and
none
to
cover
them
?
to
have
innumerable
iniquities
crying
for
judgments
,
and
none
to
plead
for
them
?
to
have
invincible
enemies
opposing
of
them
,
and
none
to
assist
them
?
If
mercy
be
dis-engaged
,
however
fiercely
the
storms
of
wrath
may
be
pour'd
out
upon
us
,
there
can
be
no
shelter
from
it
.
Whatever
wounds
are
made
,
there
will
be
no
salve
to
cure
them
.
If
merciful
deliverances
cannot
prevail
upon
us
to
reform
us
,
will
not
mercy
cease
pleading
for
us
?
will
it
not
say
as
Christ
,
Iohn
17.9
.
I
pray
not
for
them
?
I
will
put
in
no
more
intreaties
for
their
salvation
:
Justice
,
take
them
,
destroy
them
,
ruine
them
,
I
have
nothing
to
plead
for
them
.
How
often
doth
mercy
plead
,
as
the
merciful
Vine-dresser
did
for
the
cumber-ground
fig-tree
,
Luke
13.7
,
8.
Lord
,
let
it
alone
this
year
also
:
let
not
thy
wrath
yet
break
out
,
let
not
thy
fury
ruine
them
,
but
spare
them
this
time
;
try
what
they
will
do
with
one
deliverance
more
?
but
when
nothing
is
successful
,
mercy
gives
over
;
and
what
but
intolerable
vengeance
will
then
lye
upon
us
?
But
who
can
speak
the
dread
of
destruction
,
that
unmixed
anger
involves
a
people
in
?
How
dreadful
will
it
be
to
fall
into
the
hands
of
God
,
when
armed
with
nothing
but
destroying
indignation
?
How
can
our
hearts
endure
,
or
our
hands
be
strong
,
when
all
the
Attributes
of
his
glorious
Majesty
shall
conspire
together
to
make
us
miserable
?
When
infinite
wisdom
shall
be
exercised
in
contriving
,
and
infinite
power
shall
be
engaged
in
executing
the
miserable
destruction
of
a
sinful
people
,
it
must
needs
be
intolerable
.
Here
I
shall
take
occasion
to
shew
you
the
misery
of
a
people
,
when
mercy
is
dis-engaged
from
relieving
of
them
;
that
so
we
may
be
fearful
of
depriving
our selves
of
that
blessed
succour
we
have
hitherto
enjoyed
by
it
.
1.
Mercy
dis-engaged
,
all
miseries
endured
are
pure
wrath
.
Such
miseries
are
much
of
the
nature
of
the
Torments
of
the
damned
in
Hell
,
whose
plagues
are
a
cup
of
vengeance
without
mixture
.
The
happiness
of
Saints
in
all
their
sufferings
,
consists
in
enjoying
ingredients
of
love
in
the
bitterest
cup
that
is
mixed
out
to
them
:
when
outward
distresses
are
most
unpleasing
to
sense
,
they
refresh
themselves
with
delightful
objects
,
then
visible
to
the
eye
of
faith
:
Psal.
94.19
.
In
the
multitude
of
my
thoughts
,
thy
comforts
delight
my
Soul.
But
mercie
dis-engag'd
,
there
is
no
cordial
to
support
us
,
no
sugar
to
sweeten
the
bitterest
cup
enforced
upon
us
:
Ezek.
7.5
.
Behold
,
an
evil
,
an
onely
evil
cometh
.
God
never
sends
judgments
alone
to
such
as
he
favours
;
but
designing
the
utter
destruction
of
a
people
,
he
mixes
a
potion
of
onely
fatal
poysons
for
them
:
then
he
sends
an
onely
evil
.
2.
Mercy
being
dis-engaged
,
the
lowdest
cries
,
and
most
importunate
prayers
that
a
people
can
put
up
,
will
be
denyed
and
rejected
.
God
will
admit
no
Prayers
from
such
as
contemned
his
former
returns
of
them
.
The
ears
of
justice
will
only
hear
the
cries
of
our
sins
,
to
avenge
them
;
't
is
mercy
hears
the
voice
of
our
prayers
,
to
answer
them
;
or
all
the
answer
we
shall
have
,
will
be
by
terrible
things
in
righteousness
.
But
mercy
dis-engaged
,
we
are
deprived
of
that
unspeakable
privliedge
of
Audience
with
God
;
and
then
we
may
swelter
in
our
miseries
,
roll
in
our
blood
,
despair
in
our
torments
,
without
a
redress
.
Should
we
by
our
impudent
continuance
in
sin
,
make
mercy
our
enemy
,
our
most
urgent
cries
would
prove
unsuccesful
;
and
though
joyned
with
floods
of
tears
,
would
be
unprofitable
:
for
this
will
bring
us
under
the
doom
of
those
,
Zech.
7.13
.
Because
when
I
called
you
would
not
hearken
,
therefore
also
when
you
cry
unto
me
I
will
not
hear
.
How
just
a
retaliation
was
this
from
God
,
although
a
most
dreadful
affliction
!
not
to
have
the
merciful
ear
of
God
in
affliction
,
is
the
worst
of
afflictions
.
It
is
dismal
now
to
find
our
hearts
so
strangely
shut
up
,
as
not
be
able
to
pour
out
prayers
:
but
how
miserable
then
shall
we
be
,
if
when
involved
in
sinking
troubles
,
God
should
shut
out
our
prayers
,
&
not
be
prevailed
with
by
them
?
Oh
ruining
state
,
when
we
in
distress
shall
be
crying
,
Save
Lord
,
or
we
perish
,
and
then
receive
no
other
return
,
but
,
Perish
you
may
,
and
perish
you
shall
,
for
all
the
help
you
shall
have
from
me
.
These
sins
so
much
overcome
his
mercy
,
that
our
prayers
will
never
overcome
his
anger
.
And
as
it
is
an
argument
of
the
greatest
sinfulness
in
man
,
not
to
pray
;
so
of
the
greatest
anger
in
God
,
not
to
hear
prayers
.
These
iniquities
are
so
intolerable
a
slighting
of
him
,
that
he
will
unmercifully
slight
all
we
do
.
Oh
what
will
become
of
a
Nation
,
when
that
key
which
was
wont
to
unlock
the
Treasuries
of
bounty
,
the
store-house
of
blessings
,
can
do
nothing
?
when
that
Embassador
that
was
wont
to
prevail
for
a
gracious
Treaty
,
shall
be
denyed
?
when
that
successful
friend
shall
be
denyed
admittance
to
the
Court
of
Heaven
?
when
that
omnipotent
engine
can
attract
no
compassions
?
Whither
now
shall
we
go
,
when
access
is
denyed
to
God
?
where
shall
we
have
supplies
,
if
our
former
store-house
be
shut
up
?
whither
can
we
turn
,
when
he
turneth
away
our
prayers
?
Will
not
our
furious
enemies
prevail
over
us
,
when
our
most
fervent
prayers
cannot
prevail
with
God
?
What
a
shaking
commination
was
that
,
Ier.
11.11
.
I
will
bring
an
evil
upon
them
,
they
shall
not
escape
;
and
though
they
cry
,
I
will
not
hearken
.
God
will
take
no
notice
of
their
cries
,
who
would
take
no
notice
of
his
kindness
.
What
can
be
said
worse
to
a
people
than
this
,
I
will
not
hear
?
If
he
will
not
hear
,
he
will
not
help
;
if
he
gives
no
audience
,
he
will
give
no
assistance
.
This
speaks
the
sum
of
all
evils
in
one
.
The
root
of
all
miseries
lyes
here
,
in
Gods
not
hearing
.
This
effectually
seals
men
up
for
destruction
.
Ezech.
8.18
.
I
will
deal
with
them
in
my
fury
;
and
though
they
cry
in
my
ears
with
a
loud
voice
,
I
will
not
hear
.
As
lazy
prayers
will
not
prevail
now
,
so
the
loudest
Prayer
shall
not
prevail
then
.
Thou
maist
then
spend
thy
breath
,
that
now
thou
spendest
worse
,
and
not
speed
.
Thou
maist
stretch
out
thy
hands
,
and
yet
receive
nothing
:
but
disengaging
Mercy
may
suffer
like
those
,
Isai.
1.
When
ye
stretch
out
your
hands
,
I
will
hide
my
eyes
;
and
when
ye
make
many
Prayers
,
I
will
not
hear
.
Audire
Dei
est
concedere
,
i.
e.
I
will
not
grant
what
you
ask
.
In
the
days
of
my
Grace
ye
might
have
prevail'd
,
and
did
not
pray
,
or
did
it
formally
;
and
now
in
the
day
of
my
fury
ye
may
pray
,
but
shall
not
prevail
.
Neither
can
the
Prayers
of
the
greatest
Favourites
in
the
Court
of
Heaven
prevail
for
a
people
under
such
circumstances
.
Should
the
dearest
Servants
plead
with
greatest
fervency
,
they
must
be
denied
when
Mercy
is
disengaged
,
Ier.
15.1
.
Though
Moses
and
Samuel
stood
before
me
,
my
heart
could
not
be
towards
this
people
.
Standing
is
the
Posture
of
Praying
.
Though
these
should
endeavour
to
draw
out
my
Affections
to
them
by
their
importunate
cries
,
yet
they
should
never
gain
my
heart
:
I
cannot
love
them
,
I
cannot
yield
it
to
them
.
Tantum
mediocriter
malis
ob
pios
interdum
parcitur
,
non
ita
contumaciter
flagitiosis
.
God
only
spares
those
that
are
indifferently
wicked
for
the
sake
of
the
godly
,
not
those
that
are
obstinately
flagitious
and
ungodly
.
Ezech.
14.
Though
Noah
,
Daniel
,
and
Job
were
here
,
&c.
they
should
prevail
only
for
their
own
Souls
.
Oh
,
says
God
,
you
think
the
cries
of
your
Prayer
shall
drown
the
voice
of
your
Sins
;
you
imagine
your
earnest
calls
will
make
my
bowels
yearn
to
you
;
or
if
you
cannot
prevail
alone
,
you
will
engage
others
:
but
I
tell
you
,
neither
ye
,
nor
my
greatest
friends
that
can
most
prevail
,
shall
perswade
me
to
spare
so
ungodly
a
people
as
you
;
they
and
you
shall
not
effect
your
desires
with
me
so
.
3.
Mercy
disengag'd
,
the
wrathful
blows
of
Divine
Vengeance
will
be
(
to
speak
after
the
manner
of
men
)
inflicted
in
a
careless
manner
on
a
Mercy-contemning
people
.
The
Vine-dresser
is
most
exact
and
curious
in
abscinding
the
luxuriant
branches
of
a
fruitful
Vine
,
but
hacks
and
hews
the
unfruitful
tree
in
a
careless
manner
.
Thus
the
Almighty
God
measures
out
and
limits
the
Judgments
that
are
out
of
Mercy
to
a
fruitful
people
,
to
increase
their
fruit
;
but
regards
not
how
he
strikes
a
barren
generation
,
that
are
only
to
be
hewed
down
as
cumber-ground
trees
.
Whilst
tender
Affections
remain
in
the
heart
of
God
to
a
people
,
he
limits
the
proceeding
of
enemies
,
he
restrains
the
rage
of
their
foes
;
he
afflicts
pondere
&
mensura
,
with
weight
and
measure
:
But
when
Justice
only
is
exercised
in
Judgment
,
the
worst
of
times
,
the
most
fierce
enemies
,
the
most
astonishing
manner
is
chosen
in
afflicting
.
When
we
are
regardless
of
a
mans
life
,
we
say
,
Let
him
eat
,
drink
,
do
what
he
will
,
I
will
be
no
hinderance
to
him
:
Thus
Mercy
disobliged
says
,
Let
enemies
wound
,
massacre
,
slay
whom
and
how
they
will
,
I
shall
not
help
,
I
will
not
hinder
.
God
permits
enemies
to
do
their
worst
,
to
go
as
far
as
they
can
,
when
he
designs
the
ruine
of
a
people
.
The
Prophet
prays
,
Jer.
10.24
.
Lord
,
correct
me
,
but
with
judgment
,
not
in
thine
anger
,
lest
thou
bring
me
to
nothing
.
In
thy
correction
use
moderation
,
for
the
anguish
of
thy
anger
is
intolerable
;
the
blows
of
thy
wrath
alone
will
bring
us
to
nothing
.
The
fatherly
Anger
of
God
is
dreadful
,
but
the
fierceness
of
his
Anger
is
fatal
.
If
God
doth
not
moderate
his
anger
,
we
can
never
sustain
the
dreadful
terrour
of
it
.
4.
Mercy
disengag'd
,
we
become
under
a
total
impossibility
of
receiving
help
from
any
means
.
If
Mercy
that
should
stop
miseries
be
taken
away
,
miseries
must
needs
flow
in
.
Whither
shall
the
poor
creature
go
,
if
Mercy
be
gone
?
If
we
resort
to
creatures
for
help
,
they
all
say
,
It
is
not
in
me
:
If
God
affords
you
no
help
,
I
cannot
;
if
God
withdraws
his
merciful
influence
,
I
have
no
efficacy
.
Psal.
3.8
.
Salvation
belongs
to
God.
'T
is
the
honour
of
God
,
that
he
can
easily
save
without
any
else
,
and
that
none
else
can
save
without
him
.
However
suitable
means
may
be
to
relieve
us
,
unless
there
be
the
harmonious
conjunction
of
God
with
them
,
they
prove
ineffectual
.
Creatures
can
never
help
us
in
distress
,
if
Mercy
stands
off
.
There
is
a
counterpoising
power
to
the
ability
of
created
agents
,
that
may
obstruct
their
success
:
there
are
unseen
circumstances
that
may
invalidate
their
attempts
:
there
are
intercurrent
Causes
,
and
unprovided-for
Accidents
,
that
may
be
unconquerable
hinderances
to
their
endeavours
.
The
most
suitable
instruments
voluntatem
habent
,
non
potestatem
,
have
only
an
impotent
Velleity
or
Will
,
but
no
effectual
Ability
to
help
us
.
A
Nation
deserted
by
Mercy
,
is
like
a
diseased
,
dying
man
,
Head
a
king
,
Heart
fainting
,
Wits
confounded
,
Spirits
consumed
,
given
over
by
Physicians
,
Friends
stand
behind
the
Curtains
sobbing
and
sighing
,
weeping
and
bewailing
;
willing
to
relieve
,
not
able
.
Thus
't
is
with
a
Nation
when
Mercy
is
disengag'd
,
't
is
bleeding
to
Death
,
gasping
for
Life
,
its
Friends
dejected
,
their
Hearts
melted
;
but
dye
it
must
,
dye
it
will
,
none
can
help
it
.
Let
men
be
never
so
sollicitous
,
most
unspeakably
industrious
to
help
a
perishing
Nation
,
they
will
be
successless
without
mercy
,
for
they
are
but
media
deferentia
,
non
operantia
,
means
of
conveyance
,
not
of
efficience
.
Mercy
disengag'd
,
there
can
be
no
binding
the
hands
of
Justice
,
no
obstructing
its
fatal
Blows
,
no
stopping
the
floods
of
Vengeance
,
no
perswading
to
spare
,
no
prevailing
to
stay
,
no
hindering
its
arrests
,
no
opposing
its
violence
;
but
destruction
will
be
unavoidable
.
The
highest
profession
,
the
richest
possessions
,
the
strongest
fortifications
;
will
be
no
security
;
no
shelter
on
earth
,
can
secure
from
the
vengeance
of
Heaven
.
The
united
forces
of
all
Creatures
,
can
no
ways
impede
the
actings
of
their
Sovereign
Creator
.
Job
9.12
,
13.
He
taketh
away
,
and
none
can
hinder
him
.
If
God
will
not
withhold
his
anger
,
the
proud
helpers
must
stoop
under
.
However
great
the
Patrons
of
our
Cause
may
be
,
whatever
Allies
may
consociate
with
us
,
whatever
Assistants
shall
appear
for
us
,
yet
they
can
never
prosper
to
protect
us
,
or
succeed
to
deliver
us
from
the
hands
of
resolved
Justice
.
Our
helpers
must
have
the
assistance
of
God
,
or
they
cannot
procure
deliverance
for
us
.
Had
we
thousands
as
strong
as
that
world-bearing
Atlas
,
they
could
never
uphold
us
:
had
we
a
world
of
Confederates
,
they
could
never
preserve
us
,
if
Justice
designs
our
ruine
.
The
most
potent
Friends
can
never
deliver
those
,
who
have
the
Omnipotent
God
to
be
their
enemy
.
If
Mercy
will
not
help
us
,
we
must
needs
be
helpless
.
Job
27.22
.
God
shall
cast
upon
him
,
and
not
spare
;
he
would
flee
out
of
his
hands
.
●ugere
cona●itur
,
sed
non
effugiet
.
He
shall
strive
to
get
out
of
his
hands
,
but
shall
not
escape
.
Neither
Policy
,
Power
,
or
Prayer
,
can
prevail
with
,
or
succeed
against
God
,
when
not
seconded
with
the
aid
of
Mercy
.
Dan.
4.35
.
There
is
none
can
stay
his
hand
.
None
can
deliver
from
the
destroying
hands
of
Justice
,
but
victorious
Mercy
.
What
need
then
is
there
to
be
careful
,
that
we
disoblige
not
Mercy
?
What
grateful
carriage
should
we
have
under
Mercies
,
lest
we
make
them
our
enemies
?
And
if
Mercy
be
once
against
us
,
all
things
will
work
against
us
.
5.
Destruction
after
Deliverance
will
be
exceedingly
aggravated
by
that
self-confounding
desperation
that
will
be
in
our
Souls
,
when
God
shall
come
out
against
us
to
vindicate
the
quarrel
of
abused
mercies
,
to
avenge
the
contempt
of
former
deliverances
.
Then
we
shall
not
only
have
God
against
us
,
but
Conscience
also
will
direfully
torment
us
:
the
reflecting
on
former
deliverances
,
will
cause
as
great
terrour
as
present
dangers
.
The
very
thoughts
of
contemn'd
deliverances
,
will
damp
and
destroy
the
confidence
of
the
Soul
in
renewed
Miseries
.
How
can
a
man
lift
up
his
face
before
God
to
desire
a
mercy
,
that
hath
turn'd
his
back
upon
God
when
he
obtain'd
a
mercy
?
How
can
he
go
to
God
for
fresh
supplies
of
Mercy
,
who
getting
a
mercy
,
hath
gone
away
from
God
?
When
God
hath
lifted
thee
up
from
a
low
condition
,
and
thou
hast
gone
on
in
a
wicked
life
,
with
what
face
canst
thou
look
upon
God
again
?
Canst
expect
a
good
look
,
when
thou
lookest
to
him
?
What
canst
expect
but
a
denial
from
him
,
when
thou
hast
denied
obedience
to
him
?
Oh
how
will
Conscience
fly
on
thy
face
,
and
check
thy
Soul
!
Remember
when
you
were
in
distress
before
,
thou
didst
cry
to
God
,
and
he
delivered
thee
;
but
thou
never
didst
love
him
the
more
,
serve
him
the
better
for
it
.
Then
wilt
thou
imagine
with
thy self
,
Oh
how
can
I
go
to
God
again
!
How
can
I
think
he
will
try
me
with
further
Mercies
,
who
have
been
so
unfaithful
under
those
I
received
?
How
can
I
expect
he
will
be
prevail'd
with
to
prolong
my
Life
,
when
I
have
heapt
up
provocations
,
after
his
former
prolongations
of
it
?
Oh
what
heart-faintings
and
failings
will
a
sense
of
despised
Mercy
produce
!
What
a
Hell
of
Misery
will
this
be
to
all
thy
Torments
,
that
thou
durst
not
approach
to
God
?
Will
not
inward
troubles
be
a
dreadful
increase
of
distress
in
times
of
Judgment
?
And
what
inward
trouble
more
heavy
than
this
,
to
finde
our
hearts
condemning
of
us
,
and
to
be
clogg'd
with
the
sense
of
abused
Mercies
?
Wilt
thou
not
fear
God
will
tell
thee
,
thy
Prayer
is
an
abomination
?
Wilt
not
dread
lest
he
say
,
as
Iephthah
to
the
Elders
of
Gilead
,
after
they
had
expell'd
him
,
Judg.
11.7
.
Are
ye
now
come
unto
me
,
when
ye
are
in
distress
?
What
,
are
you
so
impudent
after
all
your
unkindness
to
me
,
to
seek
kindness
from
me
?
What
,
do
ye
think
I
will
shelter
such
enemies
as
you
?
Will
not
God
say
thus
to
us
,
when
fleeing
to
him
in
distress
?
What
,
do
ye
that
have
forsaken
me
so
long
,
flee
to
me
now
?
Do
ye
that
despised
my
former
Deliverance
,
come
to
me
for
another
?
Will
not
God
say
,
Be
gone
,
I
'll
admit
you
no
more
,
I
'll
hearken
neither
to
your
Prayers
nor
Promises
?
And
then
we
may
cry
out
as
Salv.
Quid
dignius
,
quid
justius
?
non
audivimus
,
non
audimur
;
non
respeximus
,
non
respicimur
.
What
more
merited
,
what
more
just
?
We
have
not
heard
God
,
and
we
are
not
heard
;
we
have
not
regarded
,
and
we
are
not
regarded
.
What
confusion
will
this
fill
our
faces
withal
?
What
a
Calamity
will
this
be
to
all
our
Misery
?
Oh
take
heed
then
of
incurring
any
further
displeasure
from
God
,
by
abusing
deliverance
;
lest
when
renewed
dangers
come
upon
you
,
thy
mouth
should
be
stopt
,
thy
confidence
dampt
,
and
thy
conscience
thus
checking
of
thee
.
But
put
Iniquity
far
from
thee
,
and
then
shalt
thou
lift
up
thy
face
without
spot
;
then
shalt
thou
have
access
to
the
Lord
in
thy
troubles
:
and
if
destruction
should
come
,
thou
maist
cry
for
deliverance
,
and
have
gracious
returns
.
Destruction
for
sinning
under
these
circumstances
,
will
be
aggravated
by
that
pitiless
frame
that
shall
be
not
only
in
God
,
but
in
man
,
to
those
that
are
involv'd
in
such
deserved
destruction
.
God
will
not
pity
,
but
be
strangely
hard-hearted
to
such
hardened
Sinners
.
Misery
calls
for
pity
;
but
there
can
be
no
pity
,
where
there
is
no
mercy
,
or
where
Mercy
is
disengaged
:
Ezech.
5.11
.
Neither
shall
my
eye
spare
,
neither
will
I
have
pity
.
He
laid
aside
his
tender
compassions
;
his
bowels
of
mercy
were
shut
up
,
and
now
he
hath
no
tender
affections
to
them
.
Thus
men
also
that
may
be
preserved
from
our
calamities
,
will
have
just
cause
to
be
pitiless
to
us
.
It
was
said
of
Vitellius
,
when
going
to
Execution
,
with
his
Hands
bound
,
divested
on
Robes
,
that
men
had
no
pity
of
him
,
Nam
deformitas
vitae
misericordiam
abstulerat
,
Tacitus
.
The
impiety
of
his
Life
,
had
taken
away
mens
pity
for
his
Death
.
Will
not
our
sinning
after
Deliverance
give
such
cause
of
abstaining
from
pitying
of
us
?
Will
not
men
say
,
They
deserve
to
be
miserable
,
that
will
not
desist
from
being
sinful
.
Oh
dreadful
aggravation
of
misery
,
to
have
all
bowels
shut
against
us
!
Extrema
est
miseria
,
cùm
nemo
miseri
vices
dolet
.
'T
is
extreme
misery
,
the
height
of
distress
,
when
we
are
not
only
destitute
of
Help
,
but
destitute
of
Pity
.
Jer.
22.18
.
Shall
not
say
,
Ah
,
my
brother
,
or
ah
,
my
sister
:
They
●hall
not
lament
for
him
,
saying
,
Ah
,
Lord
,
●●
ah
,
his
glory
.
I
shall
now
endeavour
to
make
some
particular
Vses
of
what
hath
been
spoken
.
Vses
from
the
1.
Propos.
Vse
I.
Is
it
the
great
designe
of
God
in
delivering
a
people
from
imminent
dangers
,
to
oblige
them
to
break
off
sin
?
Let
then
the
remarkable
Deliverance
that
the
Almighty
God
in
abounding
goodness
hath
lately
bestowed
upon
us
,
effect
this
blessed
change
in
our
lives
and
conversations
.
With
what
face
can
we
trample
on
the
just
and
sacred
Commands
of
our
merciful
God
,
whilst
he
smiles
upon
us
with
such
unmerited
favours
?
Can
our
Hearts
be
so
damnably
obdurate
,
so
insensibly
hardned
,
as
not
to
be
melted
by
such
an
unexpected
Deliverance
as
this
?
Should
we
again
break
his
Commandments
?
What
pretence
can
favour
such
Impieties
?
What
profession
can
cloak
such
Wickedness
?
What
Allurements
can
entice
us
against
Conscience
,
Reason
,
and
Religion
,
to
obviate
and
oppose
the
righteous
requests
and
demands
of
such
a
patient
God
?
Should
we
again
return
to
our
Flesh-pleasing
security
in
sin
,
the
Fountain
and
Spring
of
our
greatest
misery
?
What
but
our
belluine
and
besotting
stupidity
involved
us
in
our
direful
dangers
?
and
shall
we
return
to
our
former
posture
,
not
regarding
the
rousing
alarums
the
late
discoveries
of
misery
have
sounded
to
us
,
nor
minding
the
awakening
calls
to
prepare
for
Judgments
,
or
turn
from
the
Impieties
that
deserve
them
?
Would
not
this
be
an
unpardonable
crime
,
and
a
means
most
infallibly
to
ruine
us
?
Should
we
again
dishonour
this
delivering
God
,
by
profane
,
licentious
courses
?
filling
our
Land
with
the
hateful
noise
of
our
crying
Iniquities
,
when
God
hath
fill'd
it
with
the
blessed
sounds
of
unspeakable
Mercies
?
What
an
unworthy
,
ungrateful
,
unanswerable
carriage
would
this
be
deem'd
by
all
that
bear
the
title
of
Christians
?
Would
Heathens
offer
to
do
such
things
to
their
feigned
Gods
,
or
offer
such
affronts
unto
them
,
could
they
but
do
such
favours
for
them
?
And
shall
we
,
to
affront
the
Majesty
of
Heaven
,
belch
out
abominable
Oaths
,
and
account
them
as
pleasing
Ornaments
of
Language
?
Shall
we
shew
our
despite
to
our
God
,
by
blasphemous
Expressions
against
inviolable
Truths
concerning
the
nature
and
being
of
God
?
Shall
we
,
to
express
how
little
we
value
his
kindness
,
provoke
the
eyes
of
his
Glory
by
Noon-day
Drunkenness
,
Rioting
,
and
Debaucheries
?
Shall
we
witness
a
cursed
contemning
of
him
by
impudent
profanations
of
his
holy
Sabbaths
,
as
before
we
have
done
?
Shall
not
his
Kindness
courting
us
to
amendment
,
prevail
?
Shall
not
his
Goodness
endeavouring
our
betterment
,
operate
upon
us
?
Is
it
not
impossible
to
be
so
wicked
,
after
such
wonderful
expressions
of
Love
?
Should
we
again
with
greedy
minds
pursue
the
perishing
enjoyments
of
this
alluring
world
,
neglecting
the
profitable
exercises
of
Religion
,
and
required
Devotion
?
Did
the
Almighty
prolong
our
expiring
Lives
,
to
spend
them
thus
?
With
what
conscience
can
we
allow
our selves
those
large
dispensations
from
holy
Duties
,
for
the
sake
of
our
worldly
employments
,
after
we
are
purposely
deliver'd
,
to
augment
and
increase
our
deserved
Obedience
?
Will
not
our
days
be
yet
shortned
,
if
we
remain
so
straitned
in
Duties
still
?
And
if
we
cannot
spare
a
little
of
our
strength
to
work
for
God
,
can
we
think
that
God
will
improve
his
mighty
strength
,
to
work
out
any
further
Salvation
for
us
?
If
our
houses
that
might
have
been
without
People
,
still
remain
without
Prayer
,
may
we
not
expect
an
angry
God
will
soon
unpeople
them
?
If
now
we
shall
cast
off
Duty
,
will
he
not
suddenly
cast
off
us
?
Should
we
again
be
rending
and
tearing
one
another
by
ravenous
Oppression
?
and
ruining
one
another
by
unhappy
Divisions
?
Should
not
this
wonderful
Love
excite
such
bowels
in
our
softned
hearts
to
one
another
,
that
we
should
no
longer
be
maintaining
with
unreasonable
rigidness
one
anothers
assumed
Opinions
,
to
the
unspeakable
prejudice
of
Church
and
State
?
But
rather
be
sodering
together
into
a
perpetual
Harmony
,
by
mutual
condescensions
and
compliances
;
thereby
ending
our
unprofitable
janglings
in
indissolvible
Unity
.
Shall
not
we
,
who
have
partaken
of
this
favour
together
,
live
always
together
in
the
beauty
and
glory
of
undissembled
Friendship
,
and
unfeigned
Love
?
And
if
this
effect
shall
not
follow
our
being
delivered
together
,
't
is
to
be
feared
,
the
effect
of
such
disorders
will
be
no
other
than
to
be
destroyed
and
cut
off
together
.
Oh
then
let
the
Kindness
of
God
to
us
,
sweeten
our
tempers
to
one
another
;
and
let
us
be
so
fully
united
together
,
that
all
our
Affections
may
make
but
one
channel
of
Love
,
that
so
the
God
of
Love
may
dwell
among
us
.
For
as
this
sincere
adherence
to
one
another
by
Love
,
would
be
most
effectual
to
prevent
the
designs
of
enemies
against
us
;
(
who
delight
to
see
and
sow
our
Divisions
)
so
it
would
be
so
grateful
an
improvement
of
d●liverance
,
that
God
would
more
readily
continue
it
to
us
.
What
then
remains
?
But
that
we
should
lay
aside
Pride
and
Prejudice
,
and
Self-designings
;
and
standing
to
the
compleat
and
unalterable
Rules
of
Worship
,
and
Principles
of
Religion
,
laid
down
in
the
blessed
Word
,
henceforth
(
I
say
we
should
)
dwell
in
most
beautiful
Unity
,
and
worship
our
God
as
far
as
can
be
,
in
a
most
desirable
Uniformity
.
Should
we
again
become
formal
and
hypocritical
in
our
solemn
Worship
of
the
great
God
?
Were
this
a
suitable
return
for
Gods
delivering
,
to
mock
him
with
dissembling
Services
,
and
weary
him
with
heartless
Offerings
?
Are
Ordinances
continued
,
and
the
glorious
Sun●●ine
of
the
blessed
Gospel
preserv'd
un●louded
;
and
shall
we
requite
the
Lord
●o
otherwise
,
than
by
profaning
and
busing
of
them
?
Oh
the
price
we
should
set
,
the
value
we
should
have
of
our
Ordinances
!
What
are
these
but
the
Wells
of
Salvation
,
the
Conduits
of
Grace
,
the
Ensignes
of
eternal
Glory
,
the
Food
of
immortal
Souls
,
the
Pledges
and
Models
of
eternal
Loves
,
the
blessed
Mounts
of
Glory
;
in
which
are
the
clearest
Resemblances
of
Heaven
,
the
sweetest
Refreshments
on
Earth
,
the
most
lively
stamps
of
Divine
Majesty
,
and
the
most
blessed
Appearances
and
comfortable
Visits
of
Christ
?
And
can
we
contemn
such
Enjoyments
,
without
abominable
Ingratitude
?
Are
they
given
to
us
by
a
new
deliverance
?
let
us
shew
our
esteem
by
a
new
improvement
.
Never
be
so
backward
to
attend
them
,
so
careless
under
them
,
so
unanswerable
to
them
hereafter
.
Let
God
see
that
his
kindness
is
not
lost
,
his
cost
is
not
in
vain
,
but
that
you
endeavour
a
faithful
return
to
what
he
doth
for
you
.
But
into
what
a
large
Field
am
I
entring
?
Let
all
sins
be
reformed
,
let
all
holiness
be
embraced
;
be
universal
in
reformation
of
known
sins
,
though
I
cannot
be
particular
in
the
enumeration
of
them
;
minde
every
particular
duty
,
though
I
can
name
them
but
universally
;
let
the
love
of
God
in
delivering
,
constrain
you
:
And
that
the
deliverance
may
have
greater
influence
upon
you
,
I
shall
lay
down
before
you
in
a
few
particulars
the
greatness
of
it
.
1.
The
greatness
of
our
deliverance
is
manifest
and
apparent
from
the
consideration
of
the
Enemies
from
whose
hands
an
Almighty
power
hath
rescued
us
.
The
managers
of
the
designs
for
our
ruines
,
are
the
Race
of
murdering
Cain
,
the
bloudy
Off-spring
of
devouring
Cannibals
;
whose
monstrous
cruelties
are
divulg'd
in
every
corner
of
the
world
,
recorded
in
innumerable
Histories
;
experienc'd
in
many
Nations
,
known
in
Germany
,
felt
in
Paris
,
found
in
Ireland
;
and
we
are
wofully
acquainted
with
them
in
England
.
The
most
barbarous
Inhabitants
of
the
world
can't
parallel
their
inhumane
Massacres
:
the
most
desperate
wretches
in
Hell
can't
exceed
their
practis'd
Cruelties
.
These
Hell-bred
Salamanders
delight
onely
in
ruining
fires
;
these
patrisating
Children
of
the
grand
Murderer
,
love
no
drink
like
the
fulsome
liquor
of
Innocents
bloud
;
these
Apostates
from
humane
nature
,
can
solace
themselves
with
no
pleasures
like
the
tormenting
butcherings
of
harmless
Saints
.
How
cruel
are
their
tender
mercies
!
how
savage
is
their
sweetest
carriage
to
those
that
submit
not
to
that
burdensome
yoak
that
neither
we
nor
our
Fathers
could
bear
!
What
love
can
answer
the
kindness
of
our
God
in
giving
escapes
from
these
merciless
Lions
,
from
these
pictures
of
malicious
Satan
,
and
fire-breathing
Dragons
of
the
infernal
Pit
?
Can
we
do
less
than
make
our selves
compleat
Holocausts
by
the
flames
of
ascending
affections
,
to
our
gracious
God
,
who
hath
delivered
us
from
being
Sacrifices
to
these
most
cruel
beasts
of
prey
?
Had
not
these
men
been
thus
degenerated
from
merciful
Humanity
into
belluine
Ferocity
,
they
could
never
have
attempted
the
confusion
and
ruine
of
such
innocent
unmeriting
a
People
as
we
.
But
these
empty
Pretenders
to
Christianity
could
never
have
accomplish'd
their
sincere
designes
of
destroying
us
,
had
they
not
impudently
laid
the
ground
of
all
this
wickedness
with
the
Orient
colour
of
specious
Religion
;
and
so
preserv'd
deluded
Souls
from
the
disturbing
flashes
of
unstupifi'd
Conscience
.
But
the
Principles
of
their
avowed
Religion
warranting
its
Patrons
in
such
Impieties
,
and
defending
such
damnable
Courses
,
hath
animated
their
cruel
minds
with
mighty
expectations
of
renowning
Merit
by
such
bloudy
Exploits
.
Thus
they
transforming
themselves
into
Angels
of
Light
,
have
seduced
a
blinded
Multitude
,
and
by
this
powerful
Engine
have
gain'd
innumerable
Allies
to
promote
a
Designe
most
diametrically
opposite
to
Reason
and
true
Religion
.
Thus
Religion
is
us'd
to
destroy
the
Religious
;
and
Policy
cloathing
it self
with
the
title
of
Piety
,
insinuates
unspeakable
Vigour
into
infatuated
Mortals
in
the
pursuit
of
gainful
designes
through
greatest
difficulties
.
And
had
not
the
Almighty
discountenanced
such
Religion
by
blasting
designes
promoted
by
it
,
their
Religion
had
brought
our
ruine
,
and
the
shadow
of
Religion
had
consumed
the
substance
of
it
.
Now
what
favour
have
we
found
with
God
,
that
he
should
disappoint
a
Contrivance
manag'd
by
those
who
had
gain'd
in
so
many
Confederates
by
the
deluding
Pretences
of
Religion
?
which
is
also
to
make
its
seduced
Zelots
do
more
than
the
greatest
Allurements
imaginable
.
Hence
were
the
wonderful
incitements
to
that
unwearied
Industry
now
visible
among
them
,
to
confound
and
destroy
us
.
Some
drops
of
their
Bloud
they
could
undauntedly
part
with
,
that
they
might
drink
some
draughts
of
ours
.
What
Charges
could
seem
too
burdensom
to
them
,
to
discharge
the
world
of
such
Hereticks
as
we
are
accounted
by
them
?
How
were
their
Breasts
like
threatning
Thunder-clouds
,
whose
Vapours
never
leave
working
till
they
vent
themselves
with
amasing
Terrour
to
the
trembling
world
?
How
have
their
Heads
,
Hearts
,
and
Hands
,
been
willing
,
contriving
,
preparing
for
many
years
?
How
have
they
been
,
as
is
said
of
the
Princes
of
Israel
,
Ezek.
22.6
.
Every
one
to
their
power
to
shed
bloud
?
No
Harmony
,
no
Help
,
no
Hearts
,
no
Hands
,
no
Power
,
no
Purse
was
a
long
while
wanting
in
attempting
this
Murdering
Atchievement
.
What
greater
Deliverance
was
ever
bestowed
on
a
People
than
this
,
when
all
the
Forces
of
Hell
and
Ro●e
with
its
Allies
,
are
defeated
?
How
might
I
make
this
appear
from
the
wonderful
height
of
Power
they
were
by
all
their
endeavours
arrived
at
:
From
the
greatness
of
the
danger
,
as
most
wickedly
kept
secret
by
means
of
inviolable
Obligations
and
Oaths
,
which
laid
those
that
were
conscious
to
it
,
under
the
greatest
incapacity
of
revealing
of
it
:
From
the
familiar
Converse
our
fatal
Enemies
had
among
us
:
From
the
abominable
Engagings
of
rotten
Members
to
destroy
the
body
they
belong'd
to
,
and
cut
off
the
Head
that
was
over
them
:
From
Assistances
forreign
Enemies
provided
and
promised
against
us
!
But
what
hath
been
spoken
,
sufficiently
speaks
the
greatn●ss
of
our
Deliverance
,
with
respect
to
the
persons
contriving
our
Destruction
.
2.
It
appears
from
the
consideration
of
that
miserable
Destruction
we
were
appointed
unto
,
all
these
subtile
heads
and
bloudy
hands
are
not
at
work
to
accomplish
a
petty
Destruction
.
Their
Throats
,
enlarg'd
as
Hell
,
would
never
be
satisfied
with
Personal
Revenge
;
no
less
than
a
Nation
,
yea
,
Nations
of
Protestants
,
can
make
up
a
single
Meal
for
these
savage
Bloud-hounds
.
These
tyrannical
Nero's
are
for
the
cutting
off
the
Necks
of
all
Christians
at
a
blow
.
No
less
Bonefire
would
serve
their
turns
,
than
the
horrid
Conflagration
of
a
whole
Nation
.
A
Dioclesian
Persecution
was
nothing
to
this
hellish
Enterprize
and
attempted
Destruction
.
How
fain
would
Antichrist
have
waded
to
an
usurped
Throne
to
the
neck
in
the
bloud
of
opposing
Martyrs
!
Had
it
not
been
a
Destruction
none
like
unto
it
?
Had
not
Rome
out-done
its
former
Cruelties
?
Had
not
this
dreadful
day
been
a
None-such
?
Come
,
and
see
.
What
should
you
have
seen
?
Had
this
Designe
been
perfected
,
you
had
seen
or
heard
,
if
alive
,
innumerable
Troops
of
frightful
Warriors
,
fierce
in
Countenance
,
more
in
Carriage
,
breaking
forth
,
like
the
Plunderers
of
Troy
from
that
fatal
Horse
,
from
the
Bowels
of
our
Land
:
You
had
seen
the
disguising
Vizards
of
dissembling
Friends
thrown
off
,
and
the
distinguishing
Mark
of
the
Beasts
company
,
worn
by
thousands
of
our
unsuspected
Inhabitants
:
You
might
have
seen
the
multitude
of
profane
ones
turn
Popish
,
and
the
Neutralists
become
absolute
Papists
:
You
might
have
seen
an
astonishing
Force
of
forreign
Idolaters
admitted
to
enter
our
English
Coasts
by
the
treacherous
hands
of
mercenary
Subjects
:
You
might
have
seen
the
horrid
Instruments
of
undreaded
Death
brought
from
their
unsearched
hoards
,
ready
to
be
prov'd
on
thy
own
body
.
Ah
,
dreadful
day
,
none
like
it
!
When
those
unthought-of
Enemies
had
shewn
themselves
in
warlike
postures
,
arm'd
with
invincible
Power
,
wing'd
with
speedy
Fury
,
resolv'd
with
undaunted
Courage
,
assisted
with
large
Auxiliaries
;
what
then
had
been
the
Work
?
Come
and
see
.
Then
had
the
Streets
been
dy'd
with
a
Sea
of
Crimson-bloud
,
the
Channels
ran
down
with
the
Lives
of
massacred
Christians
:
Then
had
our
bolted
doors
in
nocturnal
silence
been
forcibly
open'd
,
and
our
sleepy
Bodies
drag'd
from
their
resting
Beds
,
and
butcher'd
by
cruel
hands
:
Then
had
our
mangled
Carcasses
been
strew'd
in
our
peaceless
Streets
,
to
be
trampled
on
like
dirt
by
our
Foes
:
Then
had
our
Weapons
,
prepar'd
for
our
defence
,
been
murdering
pieces
for
our
Enemies
service
:
Then
had
there
been
some
fleeing
in
amaze
,
some
fighting
in
confusion
,
some
turning
out
of
fear
,
some
tortur'd
for
not
turning
.
Oh
,
black
and
gloomy
day
!
Then
had
our
stately
Buildings
become
a
Prey
to
the
fiercest
of
Elements
,
as
well
as
we
to
the
fiercest
of
Men
:
Then
had
the
desire
of
our
eyes
been
taken
away
with
a
blow
,
we
our selves
not
escaping
:
Then
had
the
noise
of
bitter
Lamentation
,
though
nothing
prevailing
,
been
heard
in
our
Streets
;
the
Shrieks
of
the
wounded
piercing
our
hearts
,
the
sight
of
the
Dead
amazing
our
spirits
.
Oh
,
what
had
they
done
?
Come
and
see
.
How
had
the
places
of
shelter
been
places
of
greatest
dangers
!
how
had
it
been
in
vain
for
unarmed
men
to
oppose
a
furious
Crue
of
well-equipag'd
Souldiers
!
How
fruitless
had
it
been
to
flee
,
when
dangers
were
unknown
!
How
sad
had
it
been
to
behold
tender
Infants
rent
from
the
bodies
of
their
rifled
Mothers
,
and
cast
into
their
Flames
!
Who
could
have
endur'd
the
sight
of
Sucking-babes
snatch'd
from
their
Mothers
breasts
and
dash'd
against
destroying
stones
?
Who
could
have
seen
them
sprawling
on
the
tops
of
Pikes
and
hurl'd
into
cruel
Flames
,
without
bleeding
hearts
?
Oh
the
gastly
visages
of
the
once
most
beautiful
Objects
,
that
then
had
been
mar'd
with
deforming
wounds
!
Oh
what
a
deliverance
is
this
,
to
be
thus
far
freed
,
to
be
thus
long
delivered
from
such
a
Destruction
!
Oh
let
this
Mercy
obtain
its
designe
,
lest
the
things
we
have
feared
should
come
upon
us
.
3.
The
greatness
of
this
Deliverance
will
appear
on
the
consideration
of
the
condition
we
were
in
,
who
were
design'd
to
be
destroyed
.
Consider
we
but
the
daring
provocations
we
have
given
the
Almighty
to
forsake
us
,
it
appears
a
Mirrour
of
Mercy
that
he
should
spare
us
.
Might
he
not
justly
have
said
,
Now
will
I
ease
me
of
my
Adversaries
,
and
avenge
me
on
my
Enemies
:
Now
will
I
make
known
the
dread
of
my
unregarded
wrath
,
for
their
impenitent
sinning
:
Now
will
I
shew
how
bitter
a
thing
it
is
to
abuse
my
patience
by
rebellion
,
and
my
goodness
by
offending
?
But
now
behold
,
his
bowels
wrought
in
him
;
he
delivered
us
rebels
,
rescued
us
sinful
wretches
:
and
who
can
but
lay
to
heart
this
mercy
?
How
helpless
had
we
been
in
such
a
dismal
Surprizal
?
the
mighty
men
would
not
have
found
their
hands
,
the
valiant
would
have
lost
their
couragious
hearts
,
and
we
should
have
been
but
Magor
missabibs
,
terrour
round
about
.
But
the
misery
of
our
condition
had
lain
in
our
unreadiness
to
have
encoun●●ed
the
King
of
Terrours
,
to
have
follow'd
that
amazing
Messenger
to
the
dreadful
Tribunal
of
the
Eternal
God.
How
unfit
had
we
been
to
die
at
a
moments
warning
?
How
miserable
had
thousands
been
to
whom
all
space
of
repenting
had
been
ended
,
whose
present
misery
had
been
the
beginning
of
eternal
torments
,
whose
unprepared
Souls
had
been
sent
to
the
place
prepar'd
for
the
devil
and
his
angels
?
Oh
then
that
now
we
could
lay
to
heart
these
Riches
of
Grace
that
continues
a
preparing
space
:
Patientia
poenitentiae
expectatrix
:
His
Patience
expects
Repentance
.
Let
not
our
prolonged
days
be
spent
in
provoking
him
any
longer
;
let
us
not
now
be
treasuring
up
wrath
to
the
day
of
wrath
.
I
might
shew
you
the
greatness
of
this
Deliverance
,
by
the
nearness
of
the
Destruction
;
it
was
in
articulo
mortis
,
all
was
almost
concluded
,
our
Passing-bell
rung
,
the
day
was
presum'd
to
be
their
own
,
and
now
delivered
,
as
Daniel
,
è
faucibus
perditionis
,
from
the
very
jaws
of
Destruction
,
from
the
very
mouths
of
our
Enemies
.
Oh
wonderful
goodness
!
And
most
fitly
might
I
mention
the
means
of
our
Deliverance
.
Vna
eadémque
manus
vulnus
opémque
feret
.
How
did
this
sweetest
Honey
come
from
the
Lions
carcass
?
Men
of
their
own
Party
must
impart
it
to
us
;
those
of
their
own
Conclave
are
means
,
under
God
,
to
deliver
us
from
their
own
Counsels
.
Oh
the
wonderful
Authority
of
God
,
that
wrought
on
their
Consciences
so
long
benum'd
!
Oh
the
Wisdom
of
God
,
that
works
by
contrary
means
!
No
Violence
constrained
them
,
but
what
the
Almighty
used
with
them
;
no
Policy
induced
them
,
so
much
as
Divine
Power
.
Vse
2.
Is
it
the
designe
of
God
in
delivering
,
to
reduce
from
sin
,
and
oblige
to
Holiness
?
Let
us
then
examine
our selves
,
whether
we
have
answer'd
these
holy
designs
of
our
gracious
God.
Oh
Reader
,
faithfully
ask
thine
own
heart
,
Have
I
not
been
as
loose
and
profane
,
as
vile
and
vain
,
as
carnal
and
formal
as
ever
I
was
before
?
What
inducement
hath
this
gracious
preservation
been
to
the
reformation
of
my
Life
?
What
Sin
have
I
faithfully
forsaken
?
what
displeasing
Lust
have
I
unfeignedly
left
?
what
spiritual
Obedience
have
I
closed
withal
,
since
I
enjoyed
this
unspeakable
Mercy
?
Doth
not
thy
Conscience
accuse
thee
of
thy
regardlesness
of
it
?
Doth
not
thy
heart
smite
thee
,
for
not
observing
the
Duties
thou
art
oblig'd
to
by
it
?
Abasuerus
would
know
what
was
done
to
Mordecai
,
for
the
good
deed
he
had
done
for
the
Kingdom
.
Ask
thy self
,
What
good
hath
been
done
to
God
for
all
the
good
deeds
he
hath
done
for
thee
?
What
hath
been
done
to
him
for
his
delivering
of
thee
?
Hast
thou
not
sinned
the
more
against
him
,
and
turn'd
his
Grace
into
wantonness
?
Is
that
a
meet
requital
for
his
kindness
?
Are
Pride
,
Drunkenness
,
Sensuality
,
fit
Votive
Tables
for
our
merciful
escapes
?
Oh
let
not
this
Mercy
be
lost
for
want
of
improvement
,
lest
you
never
enjoy
such
another
.
Remember
,
exoneratio
supplicii
est
oneratio
officii
;
the
laying
off
and
freeing
thee
from
punishment
,
lays
obligations
upon
thee
for
dutiful
Obedience
.
Mercies
are
to
be
like
showers
on
Valleys
,
making
them
fruitful
;
as
a
grain
of
corn
sown
in
the
tilled
earth
,
bringing
forth
a
plentiful
crop
of
expected
fruit
.
God
hath
sown
the
seeds
of
his
Mercies
,
let
not
the
Devil
reap
a
crop
of
Sin.
Oh
how
might
I
plead
with
you
,
as
loving
Ionathan
with
hard-hearted
Saul
,
1
Sam.
19.4
.
Let
not
the
King
sin
against
David
,
for
he
hath
not
sinned
against
thee
;
and
because
his
works
are
good
.
Oh
let
not
us
sin
against
God
;
let
us
not
rebel
against
him
;
he
never
dealt
unjustly
with
us
,
but
his
deeds
are
good
.
He
is
ever
working
for
us
.
He
is
ever
heaping
up
Mercies
,
shall
we
sin
against
him
?
It
will
be
better
not
to
receive
a
Mercy
,
than
not
to
be
better'd
by
it
.
Oh
come
now
and
consider
with
your selves
,
say
with
thy self
,
Hath
God
in
his
Providence
made
me
a
freeman
from
Popish
Slavery
,
and
shall
I
make
my self
a
Slave
to
Lusts
,
and
a
Vassal
to
the
Devil
?
Shall
God
continue
my
Life
,
and
shall
I
cast
it
away
as
worth
nothing
?
Oh
examine
your selves
how
you
have
acted
.
Plato
,
seeing
any
disorderly
,
would
say
,
Num
ego
talis
?
Am
I
such
an
one
?
Thou
seest
many
go
on
in
sin
,
ask
thy self
,
Am
not
I
such
an
one
?
Do
not
I
go
on
in
sin
?
What
a
folly
is
it
in
us
,
that
we
utimur
perspicillis
plusquam
speculis
,
use
spectables
to
see
other
faults
,
more
than
looking-glasses
to
see
our
own
?
Learn
the
Art
of
Self-reflection
,
and
that
is
the
way
to
Self-reformation
.
Vse
3.
Is
it
Gods
design
and
desire
to
reduce
us
from
sin
by
these
merciful
methods
?
Then
let
us
not
foolishly
cause
the
Lord
to
use
more
forcible
and
fearful
means
,
to
effect
this
in
us
.
Let
us
not
force
a
gracious
God
out
of
his
delightful
ways
of
Mercy
.
Why
should
we
make
him
be
doing
his
works
of
Judgment
,
since
he
declares
his
unwillingness
to
it
?
Shall
we
turn
his
Scepter
into
a
Rod
?
Shall
we
drive
away
those
precious
Mercies
by
sinful
courses
,
which
,
with
mournful
hearts
and
wringing
hands
,
we
shall
be
glad
to
be
recalling
?
Shall
we
make
our
Showers
of
Mercy
end
in
Flouds
of
Vengeance
?
Shall
we
wrest
the
Sword
of
Justice
out
of
the
Sheath
of
Patience
,
and
violently
pull
down
Vengeance
on
our
own
heads
?
Will
you
tell
the
Lord
,
you
are
weary
of
his
Mercies
,
and
will
never
regard
them
?
Will
you
declare
in
the
presence
of
God
,
that
if
he
will
not
powre
out
his
Vengeance
,
and
display
his
Justice
,
and
make
your
Plagues
wonderful
,
that
you
will
not
fear
him
,
nor
break
off
sins
?
Is
your
strength
so
great
to
stand
before
his
Anger
,
that
you
are
resolute
in
provoking
of
him
?
Will
nothing
serve
your
turn
but
destruction
,
and
desolation
,
and
undoing
judgements
?
You
must
either
cease
sinning
,
or
God
will
cease
waiting
,
and
give
over
favouring
of
you
.
God
speaks
,
Ezech.
6.9
.
how
the
Jews
had
broken
him
with
their
whorish
heart
;
that
is
,
he
tells
them
,
they
should
remember
Eum
quasi
objecta
quadam
violentiâ
à
proposite
abductum
,
&
invitum
planè
adductum
essë
eorum
persidia
ut
interrumperetur
cursus
misericordiae
,
Calv.
That
he
was
turn'd
from
his
gracious
purposes
,
with
the
violence
their
sins
offered
to
him
;
and
that
it
was
by
their
perfidiousness
he
was
brought
to
break
off
the
course
of
his
mercies
.
Thus
God
is
broken
off
from
ways
of
mercy
,
by
our
not
breaking
off
our
ways
of
sin
.
The
holy
God
is
resolv'd
to
make
us
leave
off
sinning
one
way
or
other
:
if
his
goodness
cannot
gain
us
,
if
his
mercies
cannot
induce
us
,
his
justice
will
come
out
against
us
,
and
by
his
mighty
power
he
will
rule
us
.
Ezek.
20.33
.
As
I
live
,
saith
the
Lord
,
surely
with
a
mighty
hand
,
and
an
out-stretched
arm
,
and
with
fury
poured
out
,
will
I
rule
over
you
.
God
will
bring
us
into
subjection
by
mercies
or
judgments
;
his
fury
shall
do
that
his
favour
will
not
.
But
why
should
we
cause
the
Lord
to
be
so
severe
unto
us
?
we
weary
man
,
but
will
ye
weary
God
also
?
Let
us
be
constrained
to
amendment
by
his
love
,
or
else
he
must
curb
us
by
tormenting
punishments
.
It
was
said
of
Israel
,
Psal.
81.11
.
Israel
would
have
none
of
me
.
Shall
it
be
so
said
of
England
,
that
we
refus'd
and
slighted
what
God
gives
,
and
what
he
doth
in
way
of
mercy
?
Shall
it
be
said
we
will
have
none
of
his
mercies
,
none
of
his
deliverances
?
shall
we
not
then
have
his
judgments
,
and
feel
his
vengeance
?
Vse
4.
Is
this
the
designe
of
God
in
delivering
?
then
wisely
make
use
of
this
as
an
Argument
to
invalidate
all
future
temptations
to
sin
.
When
sinful
occasions
offer
themselves
unto
you
,
damp
the
hurtful
influence
of
them
by
objecting
to
thy self
the
unreasonableness
of
sinning
,
after
such
mercies
confer'd
upon
thee
.
Thus
Ioseph
did
invalidate
the
eager
assaults
of
his
wicked
Mistriss
,
Gen.
39.9
.
How
can
I
do
this
great
wickedness
,
and
sin
against
God
?
He
did
not
rashly
admit
the
temptation
,
but
consulted
Conscience
,
and
repel'd
it
with
this
weighty
Argument
:
How
can
I
sin
against
a
God
that
hath
of
late
been
so
favourable
to
me
,
hath
delivered
me
from
death
,
and
advanced
me
to
honour
?
Oh
I
cannot
slight
so
much
kindness
,
to
please
a
sinful
humour
:
I
will
never
do
it
.
When
then
thou
meetest
with
allurements
to
sin
,
take
to
thy self
this
corroborating
disswasive
from
it
,
and
couragiously
oppose
all
unworthy
motions
to
Rebellion
by
pondering
on
it
.
Inferences
from
the
second
Proposition
concerning
our
proneness
to
sin
after
Deliverances
.
1.
Hence
we
see
the
absolute
Necessity
that
there
is
of
Divine
Power
,
to
render
any
means
effectual
to
bring
us
from
sin
.
However
probable
means
may
be
to
effect
this
end
,
they
are
not
powerful
enough
without
the
cooperation
of
an
Almighty
arm
superadded
to
them
.
If
rational
Arguments
were
sufficient
,
such
as
are
drawn
from
infinite
Mercy
might
be
enough
to
charm
our
Wills
to
a
loyal
Obedience
to
our
God
;
but
we
see
that
outward
Mercies
,
not
conferring
inward
Grace
,
cannot
accomplish
such
difficult
work
.
The
chiefest
engine
that
draws
the
heart
of
man
from
sin
,
is
Mercy
;
but
't
is
the
arm
of
God
must
fasten
it
to
the
heart
of
man
,
and
Divine
Power
that
can
only
attract
him
by
it
.
Mercies
are
only
cords
,
which
Divine
Power
uses
to
draw
men
from
sin
.
If
Moral
Perswasions
were
so
wonderfully
effectual
in
converting
Sinners
,
as
some
would
have
them
,
it
is
strange
men
cannot
overcome
themselves
to
forsake
their
sins
,
by
the
consideration
of
the
merciful
Preservations
,
and
gracious
Deliverances
the
Almighty
bestows
upon
them
:
Strange
it
is
men
cannot
be
perswaded
to
cease
provoking
God
to
Judgements
,
by
the
declaring
his
unwillingness
to
them
by
the
experiences
of
deliverances
from
them
.
But
how
do
we
experience
the
ineffectualness
of
outward
Mercies
,
whatever
valid
motives
may
be
drawn
from
them
!
What
need
then
is
there
to
apply
our selves
most
frequently
to
the
Throne
of
Grace
,
for
heavenly
Influences
on
earthly
Blessings
?
How
should
we
earnestly
crave
the
concurrence
of
God's
Omnipotency
,
for
the
bettering
of
us
by
the
confluence
of
Mercies
bestowed
upon
us
?
Isai.
48.17
.
The
Lord
teaches
to
profit
.
In
the
greatest
abundance
of
Means
and
Mercies
,
we
shall
have
no
profit
,
without
the
aids
and
assistance
of
God
;
He
must
teach
us
to
improve
Deliverances
,
to
gain
by
his
Goodness
.
When
cords
of
Mercy
are
put
into
our
hands
,
let
us
lift
up
out
hearts
to
the
Father
of
Mercies
,
and
cry
,
Draw
us
,
and
we
will
follow
thee
.
When
Mercies
are
sown
like
precious
seeds
most
plentifully
amongst
us
,
let
us
implore
the
showers
of
Divine
Blessing
to
make
us
fruitful
by
them
.
When
such
invaluable
Talents
are
put
into
our
hands
,
let
us
seek
to
the
Almighty
for
strength
to
work
with
them
.
Plead
with
the
Lord
to
deliver
thee
from
sin
,
by
his
Deliverances
;
to
give
thee
the
incomes
of
his
Grace
,
to
improve
thy
Life
miraculously
continued
to
thee
.
Leave
not
the
Throne
of
Grace
,
till
Grace
is
given
thee
to
leave
thy
sins
:
Cease
not
to
importune
the
Almighties
help
against
thy
sins
,
till
he
hath
delivered
thee
from
them
,
as
he
hath
done
from
thine
enemies
.
Acknowledge
thine
own
weakness
,
and
so
thou
wilt
engage
the
strength
of
God
:
Tell
him
with
holy
boldness
,
that
now
he
hath
given
thee
his
Mercies
,
thou
canst
not
be
content
without
his
Blessing
with
them
.
Let
temporal
Deliverance
edge
thy
appetite
after
spiritual
and
eternal
.
Thou
hast
but
half
a
Mercy
,
till
thy
Soul
is
better'd
by
a
Deliverance
,
whether
it
be
from
Enemies
,
or
Sickness
,
or
any
other
distress
or
danger
.
2.
Are
we
so
prone
to
sin
after
Deliverance
?
Then
hence
be
warned
to
be
very
watchful
upon
the
enjoyment
of
such
a
Mercy
.
Oh
that
we
,
who
enjoy
so
eminent
escapes
from
danger
,
might
use
our
greatest
industry
to
prevent
our
proceeding
in
sin
!
Let
us
fortifie
our selves
against
such
an
evil
practice
.
Make
conscience
of
what
you
do
in
a
delivered
condition
.
Let
us
no
longer
carelesly
run
on
in
our
sins
,
but
seriously
consider
the
inducements
we
have
to
a
holy
Life
.
Now
in
order
to
prevent
our
proceeding
in
sin
,
admit
this
serious
counsel
,
and
observe
these
Directions
:
1.
Make
frequent
Reflections
on
the
great
Deliverance
in
part
bestowed
upon
us
.
When
the
Creator
of
the
ends
of
the
Earth
survey'd
his
glorious
Works
,
he
saw
they
were
good
,
and
delighted
in
them
;
and
he
greatly
delights
that
we
should
be
frquent
in
Meditations
of
his
glorious
Works
of
Creation
and
Providence
,
and
live
in
perpetual
admirings
of
them
,
applauding
the
shines
of
his
Power
,
Wisdome
,
and
Mercy
in
them
.
The
least
of
Gods
Works
deserve
the
admiration
of
the
greatest
Angel
in
Heaven
.
Inconsiderate
Persons
gain
little
advantage
by
the
most
considerable
Mercies
.
Were
our
hearts
more
thankful
,
we
should
make
a
particular
Computation
and
exact
Chronology
of
dayly
and
yearly
Mercies
.
The
forgetfulness
of
Mercy
is
the
ground
of
our
forsaking
God
after
them
.
'T
is
mighty
effectual
to
ballast
our
hearts
against
our
impetuous
inclinations
to
sin
,
to
be
much
in
considering
what
God
hath
done
for
us
.
Hence
the
people
of
Israel
were
admonished
to
be
frequent
in
reviewing
their
sad
condition
in
Egyptian
bondage
,
with
the
blessed
escape
given
them
from
it
.
Deut.
26.1
,
2.5
,
&c.
When
thou
art
come
into
the
land
—
thou
shalt
speak
and
say
,
A
Syrian
ready
to
p●rish
was
my
father
,
and
he
went
down
into
Egypt
,
and
became
there
a
great
nation
,
—
and
the
Egyptians
intreated
us
ill
,
—
and
the
Lord
brought
us
forth
out
of
Egypt
with
a
mighty
hand
,
and
out-stretched
arm
,
and
with
great
terribleness
,
&c.
Thus
they
were
to
make
a
frequent
commemoration
of
their
miserable
state
,
and
merciful
escape
.
In
like
manner
it
were
necessary
for
us
to
look
back
on
what
we
lately
were
,
and
say
,
A
little
while
since
I
was
at
the
gates
of
Death
,
by
the
subtile
contrivances
of
Popish
Enemies
;
a
little
time
past
I
had
near
been
devoured
by
the
jaws
of
those
preying
Lions
:
Some
few
months
are
past
since
the
Nation
was
in
danger
of
being
involv'd
in
incomparable
Miseries
;
it
hath
almost
been
made
a
Stage
for
the
acting
a
bloudy
Tragedy
,
an
Altar
on
which
had
been
sacrificed
innumerable
precious
Lives
,
a
Prey
to
Roman
Fury
;
and
now
behold
(
blessed
be
the
Lord
)
the
Scene
is
changed
,
the
Curtains
of
Secrecy
that
covered
the
nasty
vault
of
Popish
Conspirators
,
is
happily
drawn
aside
;
the
God
of
our
lives
,
by
his
over-awing
Majesty
,
hath
influenced
the
hearts
of
Enemies
to
detect
the
Snare
they
once
did
endeavour
to
lay
.
Should
we
not
then
argue
,
Should
I
that
was
so
lately
in
such
danger
of
losing
my
precious
life
,
now
squander
it
away
as
a
contemptible
thing
?
Should
I
thus
lately
experiencing
mercy
from
God
,
manifest
my self
by
wicked
courses
to
be
a
rebellious
Enemy
to
him
?
Should
not
the
thoughts
of
the
death
,
danger
,
and
miserable
calamity
God
hath
brought
me
from
,
bring
me
unfeignedly
to
love
him
,
and
constantly
to
yield
obedience
to
him
?
Let
us
therefore
,
to
prevent
proceeding
in
sin
,
reflect
on
the
kindness
of
God
:
Seriously
think
how
miserable
thou
hadst
been
without
the
Deliverance
.
Oh
miserable
state
,
had
it
not
come
!
Enemies
raging
,
if
not
reigning
;
Gospel
corrupted
,
if
not
removed
;
Lives
endanger'd
,
if
not
destroyed
.
How
had
we
been
fleeing
on
Mountains
,
hiding
in
Dens
,
or
burning
in
Flames
,
tortur'd
with
Racks
!
How
had
we
been
without
Bread
to
eat
,
Houses
to
lodge
in
,
or
else
all
robbed
by
those
pilf●ring
Papists
,
if
not
burnt
by
their
horrid
malice
,
which
is
enough
to
put
the
whole
Universe
into
miserable
Conflagrations
!
How
should
we
meditate
how
seasonably
Deliverance
came
!
we
helpless
,
careless
,
and
ignorant
,
then
was
it
that
his
mighty
arm
brought
a
blessed
Salvation
to
us
.
Behold
,
how
unworthy
we
were
of
such
a
Mercy
,
of
such
a
Deliverance
!
A
sinful
rebellious
people
,
for
us
to
partake
of
so
much
favour
,
is
the
greatest
Mirrour
in
the
world
.
Now
can
we
forget
this
goodness
?
If
we
have
no
memories
to
retain
Mercies
,
we
soon
may
have
no
Mercies
to
retain
in
memory
.
Or
can
we
sin
in
the
sight
of
such
kindness
?
We
shall
never
see
such
a
glorious
Deliverance
,
if
we
sin
in
the
face
of
this
.
Oh
let
us
often
say
as
those
,
Numb
.
23.22
.
What
hath
the
Lord
wrought
among
us
!
Oh
what
a
glorious
Work
was
this
,
embroider'd
with
Mercy
,
set
forth
with
the
shines
of
Wisdome
,
and
illustrious
by
the
impressions
of
infinite
Power
!
Oh
forget
not
this
Work
!
If
we
forget
Deliverances
,
God
may
forget
to
deliver
:
Isai.
17.10
,
11
,
They
were
made
desolate
for
forgetting
the
God
of
their
Salvation
.
'T
is
known
that
the
breasts
that
afford
the
sweetest
Milk
,
will
dry
up
,
if
not
drawn
;
the
breasts
of
Mercy
will
be
certainly
dryed
up
,
if
no
benefit
be
drawn
from
them
by
a
serious
remembrance
,
and
faithful
improving
of
them
.
Prayers
and
Tears
are
the
best
means
to
obtain
Mercies
,
and
a
thankful
remembrance
will
be
the
best
way
to
have
them
continued
to
us
.
2.
To
prevent
thy
proceeding
in
sin
,
think
with
thy self
what
Promises
and
Obligations
,
what
Pleas
and
Arguments
you
would
have
made
to
the
Lord
,
and
urged
him
with
,
to
have
induced
him
to
have
given
such
a
Deliverance
as
this
.
Would
you
not
have
promised
,
that
if
it
should
please
him
to
exercise
his
Power
in
saving
of
you
,
you
would
engage
,
that
to
the
utmost
of
your
power
you
would
serve
him
?
Oh
what
great
obligations
would
you
willingly
have
laid
your selves
under
,
to
be
freed
from
so
dreadful
a
Destruction
as
you
were
appointed
to
?
What
obedience
,
service
,
love
,
and
respects
,
do
sinners
vow
to
God
on
a
Bed
of
sickness
,
languishing
to
death
?
What
would
we
have
promis'd
then
,
when
no
less
than
a
whole
Nation
was
languishing
,
and
every
Enjoyment
ready
to
give
up
the
Ghost
?
Oh
what
solemn
engagements
to
all
possible
obedience
would
then
have
been
made
!
Would
you
have
promised
these
things
,
and
will
you
not
perform
them
?
Let
the
readiness
of
God
to
do
it
without
these
engagements
,
make
you
more
ready
to
do
those
things
than
if
you
had
engaged
to
do
them
.
Consider
also
what
pleas
thou
wouldst
have
used
with
God
to
spare
thee
;
think
what
arguments
might
have
prevailed
with
him
to
deliver
thee
;
and
let
them
prevail
with
thee
to
forsake
sin
.
Thou
wouldst
not
have
said
,
Lord
▪
spare
me
to
go
on
a
while
longer
in
rebellion
against
thee
;
cut
me
not
off
till
I
have
dishonoured
thy
glorious
Name
a
little
more
;
give
me
my
life
to
be
a
Drunkard
,
Swearer
,
Lyar
,
Sabbath-breaker
,
yet
a
while
longer
.
Thou
couldst
never
have
the
impudence
to
plead
thus
,
thou
couldst
never
imagine
these
Arguments
could
prevail
;
therefore
use
the
considerations
of
Arguments
which
thou
thinkest
would
prevail
to
curb
thy
heart
from
sin
,
as
thou
thinkest
would
have
been
proper
to
prevail
with
God
to
deliver
thee
.
And
what
are
those
?
Oh
spare
me
,
that
I
may
prepare
for
death
!
Oh
give
me
space
,
that
I
may
repent
of
my
sins
,
and
reform
!
And
let
thy
carriage
be
such
now
in
part
delivered
,
as
may
answer
such
motives
as
these
,
which
would
have
been
used
with
God
to
deliver
thee
.
3.
Consider
how
thou
wouldst
carry
to
man
,
if
receiving
a
thousand
times
smaller
kindnesses
from
him
.
Oh
the
thanks
that
shall
be
return'd
to
man
for
a
small
favour
!
What
readiness
to
do
for
man
,
when
doing
for
us
?
Should
a
man
but
save
us
from
perishing
,
how
grateful
,
how
serviceable
should
we
become
unto
him
?
And
shall
kindness
from
sinful
creatures
make
such
impressions
on
our
hearts
,
and
the
abounding
goodness
of
the
glorious
God
be
disregarded
?
We
love
man
loving
of
us
,
and
shall
we
not
love
a
loving
God
?
We
devote
our selves
to
the
service
of
our
earthly
Benefactors
,
and
shall
we
be
so
devilish
as
to
deny
obedience
to
the
great
God
,
under
all
his
benignity
to
us
?
Shall
God
have
worse
dealings
from
us
than
men
?
Wouldst
thou
not
offend
an
earthly
Friend
,
and
wilt
thou
offend
a
heavenly
Friend
?
Wilt
make
nothing
of
displeasing
God
,
when
he
gives
thee
such
Mercies
as
all
the
men
on
Earth
cannot
bestow
upon
thee
?
Oh
let
but
this
be
considered
,
and
surely
thou
canst
not
persist
in
sin
.
Vse
5.
See
here
the
unconquerable
stubbornness
of
mans
heart
.
Oh
how
do
our
hearts
stand
out
against
God
under
all
his
dealings
with
us
!
We
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
unperswadable
generation
.
Oh
wonderful
obstinacy
,
that
the
sweetest
Melody
of
mercy
cannot
charm
us
!
Oh
what
hardned
souls
are
in
us
,
when
the
pleasant
distillations
of
showers
of
mercy
upon
us
,
cannot
soften
us
!
Oh
what
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
strong
holds
,
have
sin
,
that
the
cords
of
mercy
can't
draw
us
from
them
!
Oh
how
hard
is
it
to
gain
a
Victory
over
corrupted
nature
and
accustomed
sins
!
Oh
strange
affections
that
we
have
to
sin
,
that
the
strongest
engagements
can't
bring
us
from
it
!
Such
is
the
stubbornness
of
unchanged
souls
,
that
whether
God
walks
in
ways
of
Mercy
,
or
paths
of
Judgment
,
they
will
go
contrary
to
him
.
Oh
the
hardness
to
be
lamented
,
that
appears
among
us
!
Though
the
Almighty
hath
done
thus
much
for
us
,
we
have
not
to
this
day
been
duly
affected
with
what
he
hath
done
.
We
have
gone
on
frowardly
,
when
God
hath
dealt
most
kindly
by
us
:
we
go
on
to
provoke
the
eyes
of
his
glory
,
when
he
hath
made
so
much
of
his
glorious
goodness
pass
before
us
.
Oh
stubborn
souls
,
that
will
not
regard
the
melting
kindness
of
God!
but
do
as
it
were
resolve
,
whatever
God
doth
,
they
will
sin
against
him
.
Though
he
seek
reconciliation
,
they
will
follow
rebellion
:
though
he
strives
to
out-do
their
Rebellion
with
mercy
,
they
will
not
lay
down
their
Arms
,
but
be
avenged
on
his
many
mercies
.
Inferences
from
the
third
Proposition
concerning
the
hainousness
of
sin
after
deliverance
.
1.
Is
sinning
after
deliverance
such
hainous
sinning
?
Behold
then
what
crying
sins
are
to
be
seen
amongst
us
!
Have
we
not
sins
of
the
greatest
magnitude
,
who
have
mercies
of
the
highest
nature
?
Are
not
our
sins
worse
than
Sodoms
,
when
our
mercies
are
abundantly
more
than
that
enjoyed
?
Sins
in
England
,
are
greater
than
sins
in
other
Nations
,
that
have
not
partaken
of
such
signal
favours
as
we
.
We
wonder
God
bears
with
Antichristian
Rome
,
with
forreign
Idolaters
;
Alas
,
their
sins
are
not
of
that
nature
that
ours
are
.
Our
sins
it
may
be
are
minoris
infamiae
,
of
lesser
infamy
,
but
majoris
reatus
,
of
greater
guilt
than
theirs
.
Our
sins
are
double
;
and
the
more
our
mercies
increase
,
the
more
abundant
aggravations
belong
to
our
sins
.
Are
we
not
sinners
above
all
,
that
have
favours
beyond
any
?
Our
sins
that
are
small
in
abstracto
,
considered
abstractly
,
are
great
in
concreto
,
considering
the
circumstances
of
them
.
If
small
sins
will
not
startle
us
,
here
are
great
sins
then
to
amaze
us
.
Oh
let
our
sins
that
we
have
committed
be
more
before
us
,
that
so
the
sense
of
their
greatness
may
prevent
our
proceeding
in
them
!
2.
Hence
see
what
need
we
have
of
great
Repentance
;
an
ordinary
sorrow
will
not
answer
our
extraordinary
sins
.
Gravissima
peccata
gravissimis
lamentis
indigent
.
Greatest
provocations
call
for
greatest
lamentations
.
Oh
what
tears
and
lamentations
can
be
great
enough
for
our
horrid
sins
?
What
sighs
can
be
deep
enough
for
a
Nation
so
deeply
involved
in
sin
?
Should
not
our
mourning
be
as
in
the
mourning
of
Hadadrimmon
,
in
the
Valley
of
Megiddon
,
every
family
apart
,
every
person
apart
?
Should
not
Ninive
be
our
president
?
Should
not
our
England
become
a
Bokim
,
and
our
Island
be
overflown
with
tears
?
Oh
what
floods
of
tears
is
there
need
of
,
to
wash
away
our
abominable
pollutions
!
Oh
what
wailing
and
weeping
should
be
in
a
Nation
living
and
wallowing
in
such
iniquities
?
Aut
poenitendum
vel
pereundum
.
Repentance
onely
can
prevent
our
ruine
;
Repentance
onely
can
make
justice
to
retreat
;
Repentance
onely
can
deliver
us
now
delivered
:
But
where
shall
we
finde
it
?
Where
are
the
weeping
eyes
,
the
mourning
hearts
?
Oh
that
repentance
might
appear
among
us
,
lest
judgments
appear
against
us
!
Oh
that
we
could
lay
our selves
down
at
the
feet
of
mercy
by
humiliation
,
that
we
may
not
be
laid
down
in
a
dreadful
desolation
,
by
the
hands
of
justice
!
Oh
that
a
hearty
repentance
might
prevent
our
hastening
ruine
!
Oh
that
we
might
lie
in
breathing
sweats
of
Godly
sorrow
,
that
we
may
not
lie
sweltring
in
our
blood
!
Our
sins
reach
up
to
Heaven
,
let
our
sorrow
reach
to
heart
.
Oh
that
each
part
of
unfeigned
repentance
might
be
really
acted
by
us
!
Let
us
make
a
strict
inquiry
into
our
fins
,
commune
with
our
hearts
;
let
us
go
the
Circuit
of
our
hearts
and
lives
,
and
see
the
abominable
sins
to
be
condemned
there
.
Let
us
read
the
Book
of
Conscience
,
and
see
what
sins
we
there
stand
indicted
for
.
As
Letters
wrote
with
the
juice
of
Oranges
,
are
not
to
be
read
but
by
the
fire
;
Thus
some
have
their
sins
written
,
and
will
not
read
them
now
;
but
shall
at
last
read
them
by
the
fire
of
Hell.
Lam.
3.40
.
Let
us
search
and
try
our
ways
.
Oh
we
are
senseless
of
our
sins
;
but
aeger
non
sentiens
periculosius
laborat
;
a
senseless
sick
man
is
most
in
danger
.
Oh
open
your
eyes
then
,
and
see
what
disorders
in
heart
,
what
wickedness
in
life
!
refuse
not
a
sight
of
thy
sins
now
;
one
day
God
will
set
them
before
thy
eyes
.
Disown
not
the
Charges
that
are
against
thee
,
without
reason
.
Let
us
no
longer
sew
Fig-leaves
on
our
sins
.
The
impartial
Judge
of
Heaven
and
Earth
knows
our
crimes
.
Let
us
therefore
return
and
say
,
Father
I
have
sinned
.
Thus
did
those
,
Lam.
5.16
.
Wo
be
to
us
,
we
have
sinned
.
David
yeilded
the
case
to
Nathan
,
I
am
the
man
:
maist
thou
not
justly
say
,
I
am
the
man
that
have
been
nothing
the
better
for
deliverance
;
I
am
the
man
or
woman
have
gone
on
in
Pride
,
Sensuality
,
without
repentance
,
reformation
?
Defend
not
thy
sins
by
excuses
,
but
own
them
;
be
convinced
without
further
demur
,
and
condemn
thy self
as
a
guilty
malefactor
.
Then
let
us
pour
out
our
tears
,
and
open
the
Flood-gates
of
Godly
sorrow
;
and
if
we
would
escape
,
let
us
be
like
those
,
Ezek.
7.16
.
Who
were
like
Doves
in
the
Valleys
,
mourning
every
one
for
their
own
iniquity
.
Oh
that
our
proud
hearts
might
yeild
to
this
work
!
Our
dry
eyes
be
filled
with
tears
.
Let
us
fill
Gods
bottle
with
our
tears
!
What
is
weeping
good
for
,
but
to
testifie
our
sorrow
for
sin
?
it
cannot
recover
a
dying
friend
,
it
may
a
dying
Nation
:
it
cannot
stop
the
course
of
death
,
it
may
the
coming
of
judgments
.
Open
then
the
windows
of
Heaven
,
and
break
up
the
deeps
,
and
let
us
make
us
a
hearty
weeping
,
as
may
prevent
the
heavy
judgments
our
great
sins
are
calling
for
.
Then
let
us
make
a
holy
resolution
,
in
the
strength
of
the
Almighty
,
to
cease
from
our
sins
.
Say
as
holy
Iob
,
Job
34.32
.
If
I
have
done
evil
I
will
,
do
it
no
more
.
With
holy
indignation
reject
thy
former
villanies
.
Oh
let
our
souls
be
raised
to
a
deserved
hatred
of
these
great
iniquities
,
and
let
nothing
content
us
,
but
the
utter
ruine
of
our
ruining
sins
.
Let
us
not
be
dismai'd
at
the
difficulty
attending
that
blessed
work
:
'T
is
hard
to
destroy
sin
,
but
will
it
not
be
harder
to
be
damned
for
it
?
If
it
be
hard
to
bear
the
launching
of
those
ranker'd
wounds
,
what
will
it
be
to
bear
the
smart
of
the
envenomed
arrows
of
divine
justice
for
ever
?
Know
also
,
thou
may'st
do
all
things
through
Christ
that
strengthens
thee
;
then
carry
thy
sins
with
the
solemnity
of
penitential
tears
,
to
their
eternal
funeral
.
And
unless
this
reformaon
shall
attend
thy
repentance
,
thou
repentest
with
an
absurd
contradiction
.
Optima
poenitentia
est
nova
vita
:
The
best
repentance
is
a
new
life
.
This
is
the
repentance
our
hainous
sins
require
;
and
all
this
is
to
be
done
in
a
more
than
ordinary
way
,
because
of
the
greatness
of
our
sins
.
3.
If
sins
after
deliverance
are
so
great
,
hence
▪
see
how
near
judgments
may
be
unto
us
,
because
the
measure
of
our
iniquities
will
be
so
suddenly
●illed
.
The
patience
of
H●aven
will
soon
be
worn
out
with
these
daring
provocations
.
As
we
are
heaping
up
Sin
,
the
Almighty
is
heaping
up
Wrath
;
and
the
greater
sins
,
the
sooner
the
treasures
of
wrath
will
be
full
.
The
more
fuel
we
bring
,
the
sooner
the
fire
will
be
kindled
to
consume
us
.
The
Lord
in
his
mercy
is
waiting
to
be
gracious
,
backward
to
judgment
;
but
such
iniquities
will
soon
waste
his
patience
,
and
provoke
his
wrath
.
We
read
,
Gen.
15.16
.
that
the
Lord
delayed
punishment
,
because
the
iniquity
of
the
Amorites
was
not
yet
full
.
The
measure
of
sin
and
wrath
are
often
filling
many
years
;
and
according
as
sins
are
aggravated
,
judgments
approach
faster
or
slower
.
Thus
Ioel
3.13
.
God
calls
for
Sickles
to
be
put
in
,
because
the
harvest
was
ripe
,
the
pressës
were
full
,
and
the
fats
did
overflow
.
God
will
suffer
sinners
to
stand
till
they
are
come
to
their
full
stature
in
sin
,
and
then
he
cuts
them
down
,
and
makes
an
end
of
them
.
Thus
Christ
speaks
to
the
Scribes
and
Pharisees
,
Mat.
23.32
.
Fill
ye
up
the
measure
of
your
Fathers
.
i.
e.
Ye
will
be
filling
up
the
measure
of
their
sins
,
till
the
Lord
comes
and
measures
out
judgment
to
you
,
according
to
the
measure
of
your
sins
.
Oh
then
what
cause
have
we
to
fear
,
lest
the
Vials
of
wrath
should
suddenly
be
poured
out
upon
us
!
Is
not
the
harvest
of
sin
almost
ripe
?
or
will
not
these
showers
of
mercy
suddenly
ripen
it
?
And
then
the
sickle
must
be
put
in
;
a
bloody
enemy
let
in
among
us
,
that
shall
cut
us
down
as
the
reapers
do
the
corn
.
Oh
let
us
dread
the
approaches
of
vengeance
under
the
increases
of
sin
and
wickedness
!
The
measures
of
wrath
have
been
long
a
filling
;
the
iniquities
of
our
fathers
are
lay'd
up
for
us
,
and
may
be
rewarded
on
our
heads
when
the
measure
is
full
.
We
ripen
apace
for
judgments
now
;
destruction
may
be
at
the
door
ere
we
know
.
Inferences
from
the
fourth
and
fifth
Propositions
concerning
the
destructive
nature
of
Sinning
after
deliverance
.
Vse
I.
May
destruction
come
after
deliverance
?
Then
hence
we
may
learn
,
that
present
impunity
can
be
no
evidence
of
our
future
safety
.
Mercies
are
not
so
inseparably
entail'd
upon
us
,
that
justice
cannot
deprive
us
of
them
.
Present
prosperity
may
have
a
mournful
ending
in
dismal
adversity
.
National
,
as
personal
salvation
from
present
dangers
,
may
end
in
destruction
.
The
wings
of
our
feathery
confidence
had
need
be
clipt
,
when
we
fondly
presume
the
Almighty
to
be
ever
bound
to
deliver
such
a
people
as
we
,
because
he
hath
once
more
graciously
done
it
.
2
Pet.
2.9
.
God
reserves
the
unjust
to
judgment
.
The
bird
that
escapes
the
fowlers
net
for
once
,
may
be
afterwards
caught
:
we
that
are
wonderfully
preserved
from
the
snares
of
hellish
Plotters
,
may
at
last
be
made
a
prey
,
if
we
grow
no
more
watchful
.
Our
cloudy
Heavens
threaten
new
storms
.
The
world
is
very
full
of
great
and
unexpected
mutations
:
The
turnings
of
the
wheels
of
Providence
are
very
swift
and
various
.
We
may
now
as
suddenly
be
destroy'd
,
as
we
have
often
been
delivered
.
Iud.
5.
After
delivered
,
God
destroyed
those
that
believed
not
.
The
ship
that
evades
the
dangers
of
the
Sea
more
than
once
,
may
be
swallowed
up
in
its
Sands
,
or
shattered
by
its
Rocks
at
last
.
The
reprieved
malefactor
may
justly
expect
his
deserved
execution
,
after
a
little
space
afforded
for
preparation
.
And
in
truth
,
the
relief
our
offended
God
hath
given
us
,
seems
more
like
a
Reprieve
,
than
a
Deliverance
;
and
cause
we
have
most
seriously
to
fear
,
that
ere
long
we
shall
experience
that
Justice
can
destroy
,
as
Mercy
can
deliver
.
Our
impunity
is
not
from
Gods
impotency
,
but
patience
;
and
that
may
soon
be
expir'd
.
We
have
cause
to
dread
that
awakening
word
,
Josh.
24.20
.
If
ye
forsake
the
Lord
,
then
will
he
turn
and
do
you
hurt
,
after
all
the
good
he
hath
done
you
.
Our
not
returning
under
good
,
will
make
him
turn
to
do
us
harm
.
Proceeding
in
sin
will
interrupt
the
course
of
mercies
,
and
introduce
successions
of
judgments
.
You
may
be
surprised
with
sudden
miseries
,
in
the
midst
of
your
feigned
safety
.
God
will
not
always
draw
with
cords
of
love
.
Hos.
11.3.4
,
5.
I
drew
them
with
cords
of
a
man
,
with
bonds
of
love
;
that
is
,
I
dealt
with
them
in
the
most
gracious
manners
,
striving
to
draw
their
rebellious
hearts
into
subjection
;
but
since
I
cannot
prevail
,
v.
5
They
shall
not
go
down
to
Egypt
,
they
shall
have
no
shelter
there
,
but
the
Assyrian
shall
be
their
King
,
and
the
sword
shall
abide
in
their
cities
,
and
devour
his
branches
.
Thus
may
the
dealings
of
God
be
changed
,
and
cords
of
love
be
turned
to
chastising
rods
,
to
lash
the
backs
of
stubborn
fools
.
We
cannot
ensure
the
continuance
of
mercies
,
but
by
our
compliance
with
the
designs
of
God
by
them
.
That
which
was
spoken
to
Ephraim
,
may
fall
upon
us
,
Hos.
9.11
.
As
for
Ephraim
,
his
glory
shall
flee
away
like
a
bird
.
We
imagine
we
have
mercies
sure
as
a
bird
in
the
cage
:
but
as
the
door
being
opened
the
bird
flies
away
,
so
mercies
will
take
their
wings
,
and
be
gone
from
a
sinful
people
.
Trust
not
then
to
your
present
freedom
,
you
may
be
enslaved
;
flatter
not
your selves
in
hopes
of
perpetual
deliverance
,
destruction
may
come
at
last
.
3.
Will
this
persistence
in
sin
hasten
such
certain
and
miserable
ruine
!
Then
see
what
reason
there
is
to
shake
off
our
pleasing
but
hurtful
security
,
admitting
some
fearful
thoughts
,
and
affecting
our
hearts
with
apprehensions
of
our
eminent
danger
.
Unwilling
we
are
to
admit
of
such
Truths
near
our
decoying
hearts
,
which
may
affect
us
with
fear
or
grief
:
But
't
is
far
from
the
nature
of
wisdom
to
flatter
our selves
into
ruine
;
or
to
fancy
our selves
secure
in
a
glorious
Paradise
,
till
we
be
miserable
in
a
desolate
wilderness
.
Three
things
,
says
Luther
,
will
undo
a
Nation
;
Oblivion
of
Mercies
,
Politick
contrivances
,
and
Carnal
Security
.
Well
will
it
be
,
if
these
prove
not
our
ruine
at
last
.
Oh
what
a
fearless
Age
do
we
live
in
?
we
sleep
on
pillows
stuft
with
the
fire
of
divine
vengeance
:
We
cry
,
Peace
,
Peace
,
and
destruction
is
coming
.
How
do
we
stupifie
our
Senses
,
fear
our
Consciences
,
lock
up
our
Understandings
,
to
keep
out
all
fears
in
the
midst
of
most
dreadful
dangers
?
What
stupifying
Opiums
hath
the
Devil
perswaded
us
to
swallow
,
that
makes
us
so
mindless
of
approaching
miseries
?
How
do
we
fortifie
our selves
with
most
fond
presumptions
against
the
threats
of
vengeance
denounc'd
from
Heaven
?
Can
fancyed
safety
deliver
our
Nation
from
Enemies
,
when
we
have
nothing
else
to
secure
us
?
Can
empty
boastings
of
conceited
ability
to
defend
our selves
,
prevent
the
assaults
of
Enemies
,
or
deliver
our
Land
from
the
ruine
designed
?
Will
security
in
sin
be
sufficient
guard
to
preserve
us
from
all
Conspiracies
?
can
neither
God
nor
man
do
us
any
harm
,
whilst
we
imagine
our selves
out
of
danger
?
Oh
nos
miserrimos
!
Oh
miserable
England
!
how
do
we
surfeit
with
mercies
,
and
wax
sick
with
the
kindness
of
Heaven
,
and
yet
say
,
It
shall
be
well
with
us
?
How
do
we
wound
our selves
,
when
the
Lord
is
healing
;
and
destroy
our selves
,
when
the
Lord
is
delivering
,
and
yet
say
.
The
Lord
will
go
on
to
deliver
?
What
Prosperity
do
we
promise
our selves
,
whilst
God
is
threatning
our
ruine
?
What
Halcyon-days
do
we
vainly
expect
,
though
Miseries
are
ready
to
seize
us
?
Oh
the
dreadful
Dooms
that
are
threatned
to
so
stupid
a
people
in
the
Word
of
the
Lord
!
Oh
the
sad
Calamities
have
come
upon
a
people
in
this
condition
!
Is
not
this
the
posture
our
Enemies
so
greatly
desire
to
finde
us
in
?
What
is
their
work
,
but
to
lull
us
asleep
,
and
then
to
be
butchering
of
us
?
What
is
the
great
contrivance
at
this
day
of
the
Papists
,
and
such
as
affect
them
,
but
to
suppress
our
fears
by
cheating
devices
?
knowing
our
deepest
security
will
be
their
greatest
advantage
.
They
know
,
our
Throats
will
lye
open
to
be
cut
by
their
cruel
hands
,
when
once
we
have
emptied
our
hearts
of
sollicitous
thoughts
of
destruction
.
Hence
,
hence
it
is
,
instruments
are
active
to
inform
us
deceitfully
,
that
we
are
sufficiently
provided
against
them
:
for
this
they
instruct
theirs
and
the
Devils
Martyrs
to
obtrude
on
the
world
the
highest
Protestations
of
Innocency
:
For
this
they
strain
their
throats
to
swallow
renouncing
Oaths
,
which
they
will
as
certainly
keep
as
ever
they
intended
,
which
I
fear
was
not
at
all
.
Hence
they
force
themselves
to
a
Parish-Church
,
that
we
may
certainly
think
they
cannot
belong
to
the
Romish
Mother
;
and
that
we
may
fancy
,
they
cannot
go
thence
to
contrive
our
miserable
ruine
.
Oh
then
if
this
be
their
plot
,
how
have
they
got
us
by
it
?
How
do
we
please
our
enemies
,
and
promote
their
designs
,
by
our
sinful
Security
?
But
shall
we
not
fear
the
Hammer
and
Nail
will
cleave
our
Pates
,
when
Sisera-like
we
are
droll'd
into
sleep
with
a
Lordly
Dish
of
Butter
and
Honey
?
You
may
certainly
believe
this
stupifying
Opium
will
be
like
the
poyson
of
Asps
at
last
.
Is
not
this
the
Posture
most
have
been
in
,
when
Judgments
came
upon
them
?
What
was
there
but
careless
and
senseless
doings
,
when
that
dreadful
Deluge
surpriz'd
the
world
of
old
?
Mat.
24.37
,
38.
How
unexpected
was
the
ruine
of
Sodome
and
Gomorrha
?
How
incredulous
were
the
Jews
of
their
sad
Captivities
,
and
of
their
utter
Desolation
at
last
?
Observe
we
but
the
frame
of
persons
when
Judgments
have
been
rained
from
Heaven
upon
them
,
and
we
shall
finde
they
were
fearless
of
any
storms
,
and
conceitedly
secure
from
any
miseries
.
When
the
Massacre
broke
forth
in
Paris
,
the
cruel
butchering
was
acted
in
Ireland
,
the
ruining
Persecutions
and
Distresses
fell
upon
Germany
,
they
were
all
involv'd
in
Lethargical
Distempers
,
besotted
with
fatal
Security
.
This
is
the
time
the
beasts
of
prey
have
ever
gone
out
to
glut
themselves
with
fatning
blood
.
This
hath
been
the
season
ever
selected
to
manage
the
overthrow
of
Kingdoms
.
Yet
examples
do
not
warn
us
,
but
we
foolishly
seem
resolv'd
to
gratifie
our
enemies
with
a
suitable
season
to
ruine
us
.
Is
not
this
the
posture
that
God
hath
severely
threatned
in
his
Word
,
to
which
he
will
ever
be
faithful
?
Isai.
22.13
,
14.
In
that
day
the
Lord
of
Hosts
called
to
mourning
and
weeping
,
and
behold
joy
and
gladness
:
and
it
was
revealed
in
my
ears
—
Surely
this
Iniquity
shall
not
be
purged
from
you
till
you
die
.
Nothing
urges
Justice
more
to
confound
a
people
with
floods
of
Vengeance
,
than
Epicurean
stupidity
under
awakening
Alarums
.
Hath
not
the
Lord
threatned
,
Prov.
29.1
.
He
that
being
often
reproved
,
and
still
hardens
his
neck
,
shall
be
destroyed
suddenly
,
and
that
without
remedy
?
Why
then
do
we
flatter
our selves
,
and
cry
Peace
,
peace
?
Shall
we
say
as
those
?
Zeph.
1.12
.
The
Lord
will
do
neither
good
nor
evil
.
Will
not
God
then
say
,
as
v.
13
.
Therefore
your
goods
shall
become
a
booty
,
and
your
houses
a
desolation
?
Whatever
may
be
the
foundation
our
Security
is
builded
upon
,
so
long
as
provoking
Sins
are
heaping
up
Wrath
,
Security
doth
but
hasten
our
Misery
.
'T
is
possible
we
are
incredulous
that
Judgments
can
ever
destroy
a
People
renowned
in
Profession
as
we
;
but
since
our
Profession
is
but
as
Samuel's
mantle
,
under
which
are
shrouded
most
devilish
sins
,
or
as
a
carpet
cast
over
the
mouth
of
Hell
,
it
can
never
be
a
shelter
for
us
,
but
stirs
up
the
Lord
to
vengeance
.
Outside-Holiness
and
mocking
Formality
renders
our
condition
the
worse
.
Micah
3.11
,
12.
They
leaned
upon
God
in
ways
of
sin
,
and
said
,
Is
not
the
Lord
among
us
?
do
we
not
profess
him
,
and
worship
him
?
Therefore
shall
Zion
for
your
sakes
be
plowed
as
a
field
,
and
Jerusalem
shall
become
heaps
,
and
the
mountains
of
the
House
of
the
Lord
,
as
the
high
places
of
the
forrest
.
The
Ark
of
the
Lord
could
not
save
the
Israelites
sinning
;
Zion
will
be
no
shelter
for
Hypocrites
.
'T
is
in
vain
to
flatter
our selves
with
conceits
of
safety
in
an
outward
shew
of
Godliness
;
that
hay
and
straw
can
be
no
fence
from
the
ruining
flames
of
Divine
Vengeance
.
Awake
then
from
brutish
security
,
and
fall
to
work
to
prevent
the
threatned
ruine
,
by
repentance
and
amendment
.
Fancy
not
your selves
beyond
the
reach
of
judgments
,
but
tremble
in
your selves
,
that
you
may
have
rest
in
the
day
of
trouble
.
Make
the
Almighty
your
friend
,
that
he
may
not
be
a
terrour
in
the
day
of
Evil.
Be
afraid
of
all
his
judgments
,
For
if
you
will
not
learn
to
fear
that
great
and
dreadful
Name
,
the
Lord
thy
God
,
then
will
he
make
thy
plagues
wonderful
,
Deut.
28.38
.
Is
not
destruction
coming
after
deliverance
?
Are
not
dreadful
days
approaching
to
us
?
Consider
these
few
particulars
following
,
and
you
will
see
what
cause
we
have
to
shake
off
security
,
and
prepare
our selves
to
meet
the
Lord
in
ways
of
judgments
,
who
have
so
long
enjoy'd
the
shines
of
mercy
.
1.
May
we
not
justly
fear
our
ungrateful
carriage
towards
God
,
will
hasten
his
formidable
departure
from
us
?
Unkindness
shown
to
friends
coming
to
us
,
will
certainly
discourage
them
from
abiding
with
us
.
The
happiness
of
a
Nation
consists
above
all
,
in
the
fruition
of
the
favourable
presence
of
God
;
and
if
by
a
regardless
carriage
,
or
displeasing
behavior
,
we
provoke
him
to
depart
,
our
sudden
ruine
will
be
the
consequence
of
his
deserting
of
us
.
Hos.
9.12
.
Wo
also
to
them
when
I
depart
from
them
.
There
is
that
absolute
necessity
of
the
presence
of
the
Lord
with
a
people
,
to
conduct
them
by
his
Counsel
,
to
protect
them
by
his
Power
,
to
succeed
them
by
his
blessing
in
use
of
saving
means
,
to
deliver
them
in
unconquerable
dangers
,
that
if
he
withdraws
it
from
them
,
none
of
these
things
can
be
done
by
another
hand
.
Hence
the
Lord
,
unwilling
to
ruine
Ierusalem
,
with
bowels
of
compassion
cries
out
,
Ier.
6.8
.
Be
instructed
,
O
Ierusalem
,
lest
my
soul
depart
from
thee
,
and
thy
land
becomes
desolate
and
not
inhabited
.
The
soul
of
a
man
is
the
vivisick
principle
,
on
the
separation
of
which
from
the
body
,
there
ensues
a
death
;
all
strength
,
counsel
,
beauty
,
leaves
the
body
.
Thus
when
the
Lord
departs
,
the
soul
of
a
Nation
is
gone
,
and
then
the
Nation
is
only
a
mouldring
heap
,
and
as
a
liveless
carcass
.
We
certainly
loose
all
good
,
when
the
presence
of
God
is
withdrawn
from
us
.
If
we
by
our
sins
make
the
Almighty
go
away
,
he
for
our
sins
will
take
away
all
kinde
of
Mercies
from
us
.
Deut.
3.1.17
.
I
will
forsake
them
.
The
regardless
Ath●ists
of
our
age
will
say
,
Let
him
go
,
and
what
then
?
Oh
,
says
the
Lord.
Then
shall
ye
be
devoured
,
and
many
evils
and
troubles
shall
come
upon
you
;
so
that
they
shall
say
in
that
day
,
Are
not
these
evils
come
upon
us
,
because
the
Lord
is
not
amongst
us
?
Now
may
we
not
fear
God
will
depart
from
a
people
that
behave
themselves
so
unkindly
as
we
at
this
day
?
We
slight
his
presence
,
abuse
his
kindness
;
can
we
think
to
be
blest
with
his
presence
long
?
We
read
,
Hos.
8.3
.
Israel
hath
cast
off
the
thing
that
is
good
.
The
Hebr.
is
only
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
repulit
à
se
bonum
,
i.
e.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
beneficium
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Praeter
quem
non
est
bonum
.
So
Rivet
,
Grotius
,
and
others
:
that
is
,
Israel
hath
driven
from
it
God
the
onely
good
,
hath
made
its
kind
Benefactor
go
away
.
Oh
have
we
not
done
thus
?
have
we
not
been
driving
God
away
from
us
;
as
weary
of
his
Ordinances
,
tired
with
Gospel-proffers
,
nauseating
Mercies
,
and
despising
Deliverances
?
How
can
we
think
God
,
can
walk
with
us
any
longer
,
when
we
walk
so
frowardly
and
contrary
to
him
?
Amos
3.3
.
How
can
two
walk
together
,
unless
they
be
agreed
?
thereby
God
shews
them
how
impossible
it
was
for
him
to
continue
in
ways
of
mercy
to
them
,
since
they
refused
to
walk
with
him
in
ways
of
duty
;
which
is
the
sweet
harmony
God
expected
from
them
:
says
the
Lord
,
You
would
have
me
to
walk
with
you
,
and
bless
you
,
yet
ye
depart
from
me
,
and
blaspheme
my
Name
.
How
can
I
longer
walk
with
you
?
Thus
the
Lord
threatens
a
people
,
Lev.
26.21
.
If
ye
walk
contrary
to
me
,
I
will
walk
contrary
to
you
.
v.
24.
I
will
bring
seven
times
more
Plagues
upon
you
,
according
to
your
sins
.
Oh
how
perversely
have
we
walked
!
How
contrary
is
Disobedience
to
Deliverance
,
Sinning
to
Salvation
,
Cursing
to
Blessing
!
and
may
not
God
justly
leave
us
to
ruine
,
and
suffer
our
destruction
who
deal
thus
unanswerably
with
him
?
2.
May
we
not
justly
fear
that
our
provoked
God
in
justice
will
set
the
wicked
over
us
,
who
have
despised
his
righteous
and
blessed
Government
?
August
.
says
,
God
sets
up
wicked
oppressors
,
cum
judicat
res
humanas
talibus
dignas
dominis
;
when
he
judges
a
people
meriting
such
masters
.
When
Religion
is
co●nted
an
intolerable
yoak
,
under
a
Government
that
decrees
the
observance
of
it
,
we
may
with
terrour
expect
a
yoak
to
be
laid
upon
our
necks
that
shall
be
so
heavy
,
that
we
shall
see
our
unspeakable
folly
in
accounting
the
service
of
God
a
slavery
to
him
.
Have
we
not
cause
to
fear
that
dreadful
word
?
Deut.
28.47
,
48.
Because
thou
servedst
not
the
Lord
thy
God
with
joyfulness
and
gladness
of
heart
in
the
abundance
of
all
things
:
Therefore
shalt
thou
serve
thine
enemies
which
the
Lord
shall
send
against
thee
,
in
hunger
,
and
thirst
,
and
nakedness
,
and
in
want
of
al●
things
;
and
they
shall
put
a
yoak
upon
thy
neck
,
until
they
have
destroyed
thee
.
Our
wanton
spirits
under
sometimes-a-prosperous
Rule
,
may
be
humbled
by
the
severities
of
either
forreign
Princes
prevailing
or
home-enemies
raigning
.
God
punishing
the
iniquity
of
a
people
,
is
said
,
Hos.
13.11
.
To
give
them
a
king
in
his
wrath
.
When
God
sets
the
wicked
over
a
people
,
't
is
a
manifest
indication
of
his
anger
.
God
often
sets
the
worst
of
Governours
over
the
worst
of
people
.
As
a
holy
man
pleading
with
God
about
one
Phocas
made
an
Emperour
,
Cur
Domine
Phocam
Imperatorem
constituisti
?
responsum
datum
accepit
,
Quia
non
inveni
pejorem
.
Why
Lord
hast
thou
made
Phocas
an
Emperour
?
he
was
answered
,
Because
I
could
not
find
a
worse
.
May
not
our
hearts
then
dread
the
fatal
effects
of
removing
our
present
King
?
(
whom
God
preserve
.
)
Should
God
in
anger
do
it
,
what
bloody
confusion
may
follow
in
this
nation
?
and
will
not
our
sins
in
the
abundance
of
mercies
,
make
him
destroy
both
us
and
our
King
?
Prov.
28.2
.
For
the
transgression
of
a
Land
,
many
are
the
Princes
thereof
:
that
is
,
the
continuance
of
Kings
on
this
account
is
stortned
,
and
for
the
punishment
of
their
villanies
the
lives
of
their
Kings
are
abbreviated
,
and
one
is
set
up
after
a●other
;
which
great
mutations
are
often
attended
with
great
confusions
,
and
innumerable
calamities
.
3.
May
we
not
justly
fear
,
the
Lord
may
suspend
his
divine
influence
from
the
Councels
of
this
Nation
,
that
since
we
have
little
regarded
what
he
hath
done
for
us
,
the
ablest
Advisers
,
the
most
politick
Counsellours
,
may
be
disabled
from
doing
those
things
which
may
be
profitable
for
us
?
How
often
have
the
Councellours
of
a
Nation
deserted
by
God
,
been
unprosperous
in
their
enterprises
and
undertakings
for
a
people
?
Notwithstanding
the
care
our
vigilant
Soveraign
hath
taken
or
may
take
to
suppress
the
growing
power
of
Popery
by
his
Royal
Proclamations
;
and
although
the
hearts
of
our
Parliament
may
be
filled
with
sincerest
intentions
,
to
act
for
the
advantage
of
the
Nation
,
yet
they
may
fail
in
the
means
,
and
be
disappointed
of
the
end
,
if
God
should
desist
from
concurring
with
them
.
What
if
their
Counsels
shall
not
have
acceptance
?
What
if
their
advice
may
seem
unsafe
,
and
others
must
needs
be
chosen
?
Will
not
the
Enemies
of
our
Nation
be
working
all
this
while
?
Will
not
our
Foes
be
contriving
and
hastening
our
ruine
,
ere
we
have
counsel
to
prevent
it
?
Would
not
this
be
a
heavy
Judgment
?
And
may
not
this
be
feared
by
us
,
who
have
seen
how
hard
it
is
to
give
acceptable
counsel
in
these
difficult
and
dangerous
times
?
What
if
the
Lord
should
do
to
us
,
as
to
the
Counsellors
of
a
people
of
old
,
Isai.
19.14
.
He
mingled
a
spirit
of
perversness
in
the
midst
of
them
:
Hence
they
became
as
a
drunken
man
that
staggereth
in
his
vomit
.
They
staggered
about
,
were
always
unfixed
,
ever
unstable
,
but
reeled
this
way
and
that
way
,
not
knowing
what
to
do
,
or
where
to
go
.
Should
this
Spirit
of
division
be
mingled
with
ours
,
what
shall
we
finde
but
the
breach
made
wider
,
the
distress
made
greater
?
Private
animosities
would
be
the
destruction
of
publick
advantages
:
The
Blessing
that
hath
been
promised
to
the
godly
,
hath
been
wanting
to
Councellors
in
our
age
,
Psal.
1.3
.
Whatsoever
he
doth
shall
prosper
.
But
hath
not
a
miscarrying
Womb
,
and
dry
Breasts
,
been
the
Curse
of
the
Lord
upon
us
?
What
if
the
Lord
should
suffer
them
to
mistake
the
means
of
our
recovery
,
or
fall
short
in
what
they
do
?
Sometimes
it
hath
been
known
that
Governours
have
been
too
sparing
to
the
wicked
,
to
their
own
ruine
.
The
King
of
Israel
lost
his
life
,
for
sparing
Benhadad
that
should
have
died
,
1
Kings
20.41
.
Thus
saith
the
Lord
,
Because
thou
hast
let
go
out
of
thine
hand
a
man
whom
I
appointed
to
utter
destruction
,
therefore
thy
life
shall
go
for
his
life
,
and
thy
people
for
his
people
.
It
seems
Ahab
had
too
great
a
kindness
for
Benhadad
,
who
deserved
to
dye
,
being
an
implacable
enemy
to
them
:
And
are
there
not
such
enemies
to
be
destroy'd
at
this
day
?
He
also
held
by
Tyranny
places
belonging
to
the
Israelites
,
and
therefore
deserved
death
:
And
are
there
not
those
who
are
seeking
to
possess
what
belongs
unto
us
,
that
ought
to
be
cut
off
for
their
malicious
enterprizes
?
He
was
also
one
that
God
did
manifest
his
displeasure
against
,
by
destroying
100000
Footmen
of
them
,
whereby
he
might
understand
Gods
displeasure
against
him
.
Now
for
him
to
spare
this
enemy
,
to
intreat
so
honourably
this
publick
Adversary
,
when
given
into
his
hands
,
brought
him
under
this
threatning
.
Should
our
enemies
be
even
spared
like
him
,
should
we
not
suffer
after
this
manner
?
And
will
not
this
be
a
bad
exchange
,
to
give
our
lives
for
theirs
?
Will
this
be
a
worthy
deed
,
to
spare
a
thief
from
the
gallows
to
cut
our
throats
?
See
1
Sam.
14.21
,
23.
There
is
little
trusting
such
enemies
,
whatever
pretences
they
make
.
Iudaeo
baptizato
,
&
lupo
domestico
,
non
est
credendum
.
We
must
not
trust
a
baptized
Iew
,
being
an
inward
enemy
to
a
Christian
;
nor
a
house-wolf
,
that
will
still
make
murder
among
the
sheep
.
Sometimes
in
the
world
it
hath
been
known
,
that
as
men
have
been
too
sparing
to
the
wicked
,
so
too
cruel
to
the
godly
.
The
rod
hath
been
laid
on
the
wrong
back
,
as
the
Poet
said
,
Dat
veniam
corvis
,
vexat
censura
columbas
.
The
innocent
Doves
are
censur'd
,
whilst
the
ravenous
Crows
are
pardoned
.
The
Christians
in
former
days
have
been
cloath'd
with
Bears-skins
,
and
then
baited
.
Some
persons
are
misrepresented
,
and
then
more
severely
reprehended
than
those
a
thousand
times
more
guilty
.
We
read
in
Scripture
how
Ahasuerus
,
that
mighty
Prince
,
was
brought
to
decree
the
ruine
of
the
Iews
,
by
the
aspersions
Haman
cast
upon
them
,
as
if
they
were
a
people
not
fit
to
live
,
and
that
it
was
not
for
the
Kings
profit
to
suffer
them
;
and
by
this
means
this
innocent
people
had
utterly
been
destroyed
,
had
not
a
wonderful
Providence
prevented
.
Hence
sometimes
it
hath
been
experienced
,
that
a
poor
afflicted
people
have
born
the
punishments
designed
for
and
deserved
by
others
,
only
from
the
misprisions
of
prejudiced
persons
.
Should
it
then
be
ever
thus
with
us
,
how
soon
would
our
ruine
come
upon
us
?
How
would
the
hands
of
enemies
be
strengthened
,
and
the
Nation
disabled
from
helping
it self
?
4.
May
we
not
justly
fear
our
enemies
have
now
set
forward
,
by
their
doubled
diligence
,
that
designe
which
was
set
back
by
the
discovery
of
their
accursed
Plot
?
Our
enemies
may
be
like
the
Devil
,
qui
surgit
armis
quibus
dejicitur
,
rises
by
the
weapons
by
which
he
is
cast
down
:
So
these
politick
Wretches
may
improve
the
discovery
of
their
designs
,
to
make
for
the
advancing
of
them
,
by
laying
their
Plots
more
cunningly
.
We
have
often
heard
of
repulsed
Armies
gaining
force
,
and
at
last
become
triumphing
Conquerours
.
Our
enemies
may
yet
be
rallying
upon
us
,
and
that
with
a
more
invincible
fury
.
The
Fowler
often
removes
his
snares
,
understanding
the
birds
perception
of
it
;
our
enemies
may
change
or
remove
their
snares
,
and
yet
be
as
nea
to
slay
and
undo
us
as
before
.
And
when
we
are
most
secure
from
it
,
we
are
nearest
to
it
.
The
dreadful
battle
was
against
Gibeah
,
when
he
knew
not
such
an
evil
was
near
him
,
Judg.
20.34
.
Those
Serpents
will
not
dye
because
their
tails
are
cut
off
.
Those
grand
Politicians
can
contrive
more
ways
than
one
.
'T
is
possible
their
fainting
hearts
have
had
some
Cordials
from
Rome
to
revive
them
.
France
can
help
them
at
a
dead
lift
:
and
their
Ghostly
Father
will
prevent
the
ruine
of
his
cursed
brats
,
if
all
he
can
do
can
ruine
us
.
May
we
not
fear
things
are
brought
to
be
statu
quo
,
as
they
were
before
,
or
rather
worse
,
if
that
be
possible
?
I
fear
every
gap
is
not
yet
stopt
,
whereby
our
enemies
may
possibly
invade
us
.
I
think
it
may
be
feared
our
enemies
are
not
yet
so
much
impaired
,
but
that
they
are
able
to
recover
their
loss
of
some
Arms
they
had
to
spare
,
and
some
men
they
will
not
miss
amongst
their
thousands
.
Do
they
not
cry
in
the
stoutness
of
their
hearts
and
pride
of
spirit
,
as
Isa.
9.10
.
The
bricks
are
fallen
down
,
we
will
build
with
stones
;
the
sycomores
are
cut
down
,
we
will
build
with
cedars
?
We
have
been
too
remiss
this
once
,
but
now
we
will
be
more
invincible
.
The
water
cast
upon
their
fire
,
may
make
it
burn
the
more
fiercely
,
and
vexatious
disappointments
will
make
them
more
diligent
.
5.
May
we
not
justly
fear
the
relief
that
we
have
,
may
be
no
other
than
a
faint
chearing
before
a
miserable
death
?
How
often
do
we
see
men
labouring
under
deadly
diseases
,
revive
a
little
,
and
give
up
the
Ghost
?
How
often
do
we
know
a
whist
calm
,
before
a
raging
storm
?
A
people
may
get
a
little
heart
immediately
before
their
ruine
.
2
Kings
17.4
.
compared
with
Hos.
1.8
.
When
Lo-ammi
was
born
,
the
ten
tribes
that
before
were
dispirited
,
and
by
presents
did
homage
to
the
King
of
Assyria
year
by
year
,
begin
to
be
jolly
,
and
hope
to
cast
off
the
yoak
of
bondage
,
and
bring
presents
no
longer
;
but
joyned
in
confederacy
with
Egypt
,
which
was
immediately
before
their
rejection
.
God
begins
to
save
with
a
little
escape
,
but
it
may
be
but
a
little
lightning
before
death
.
The
Dolphin
sports
much
before
a
storm
.
Men
in
jolly
and
fearless
condition
,
is
a
dreadful
presage
of
a
ruining
storm
.
So
true
it
is
in
maximâ
fortunâ
minima
licentia
.
In
the
greatest
prosperity
,
we
are
not
allowed
the
least
sinful
liberty
.
God
threatning
to
bring
down
judgments
upon
Israel
,
says
,
he
will
feed
him
as
a
lamb
in
a
large
place
,
Hos.
4.16
.
To
enlarge
a
peoples
bounds
,
is
in
Scripture
taken
to
free
them
from
troubles
;
so
God
designing
great
distress
,
would
a
while
free
them
from
troubles
.
'T
is
a
metaphor
taken
from
Butchers
,
who
about
to
slay
their
Cattle
,
first
put
them
into
large
pastures
to
fatten
them
;
so
God
about
to
destroy
a
people
,
often
gives
them
a
freedome
from
distress
,
and
leaves
them
to
fill
up
apace
the
measures
of
their
sins
,
and
then
brings
them
out
to
slaughter
:
Hence
Merc.
on
the
place
;
Nunc
Israelitas
copiosè
pascet
,
ut
mox
saginati
hostibus
dedantur
trucidandi
.
He
feeds
the
Isralites
most
plentifully
with
mercies
,
that
being
fatted
up
,
they
may
become
a
prey
to
their
butchering
enemies
.
Oh
how
fast
do
we
fatten
!
How
soon
shall
we
be
ready
to
be
sacrifices
to
our
enemies
?
6.
May
we
not
justly
fear
,
that
as
God
in
his
wrath
hath
dealt
with
others
,
he
may
deal
with
us
?
When
Judgments
on
others
are
not
made
use
of
as
warnings
,
they
become
but
examples
and
patterns
of
our
own
destruction
.
Luke
13.3
.
Except
ye
repent
,
ye
shall
likewise
perish
.
The
Sword
of
Justice
is
not
so
blunted
by
wounding
others
,
but
it
can
wound
the
hairy
scalp
of
every
one
that
goes
on
in
sin
.
The
Arrows
of
Divine
Vengeance
are
not
yet
spent
,
there
may
be
many
in
reserve
to
pierce
our
obstinate
,
hardened
hearts
.
God
is
the
same
yesterday
,
to
day
,
and
for
ever
;
the
same
to
love
,
protect
and
secure
his
obsequious
people
;
the
same
to
ruine
and
destroy
rebellious
sinners
.
Ezek.
20.36
.
Like
as
I
have
pleaded
with
your
Fathers
,
so
will
I
plead
with
you
.
The
punishments
of
sin
other
Nations
have
experienced
,
may
at
last
be
inflicted
on
us
.
The
Vengeance
of
God
on
others
,
is
a
signe
to
us
,
Jer.
7
.
12-14
.
Go
ye
now
to
my
place
which
was
in
Shiloh
,
and
see
what
I
did
to
it
,
for
the
wickedness
of
my
people
Israel
;
and
now
because
ye
have
done
all
these
works
,
saith
the
Lord
,
therefore
will
I
do
so
to
this
house
,
&c.
May
not
the
dealings
of
God
with
others
,
prognosticate
his
dealings
with
us
?
May
not
the
sore
Desolations
in
Germany
,
the
distresses
of
Protestants
in
France
,
the
ruines
of
the
Churches
we
read
of
in
Iohn's
Revelations
,
cause
us
to
fear
we
at
last
shall
experience
the
same
Miseries
,
and
drink
of
the
same
cup
of
Astonishment
that
hath
been
given
to
them
?
2
Pet.
2.5
,
6.
If
God
spared
not
the
old
world
,
shalt
thou
escape
his
judgment
?
What
have
we
more
to
secure
us
?
Why
should
we
not
be
made
as
Sodome
by
judgments
,
that
parallel
it
in
sins
?
Let
us
take
the
caution
God
gave
to
Israel
,
Deut.
24.9
.
Remember
what
the
Lord
thy
God
did
unto
Miriam
by
the
way
,
when
he
brought
thee
from
Egypt
.
Minde
what
God
hath
been
doing
to
other
Nations
.
The
Inscription
on
Senacherib's
Statue
may
be
written
on
all
ruined
Nations
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Beholding
me
,
learn
to
be
godly
.
But
especially
when
distresses
fall
on
a
people
near
us
,
we
are
greatly
to
regard
them
.
The
Protestants
in
France
are
already
involv'd
in
unspeakable
trouble
,
and
as
the
Poet
said
,
—
Tua
res
agitur
paries
cum
proximus
ardet
.
Thou
art
greatly
concerned
when
thy
Neighbours
house
is
in
flames
.
The
Cup
passes
from
one
to
another
.
7.
To
conclude
,
Although
we
may
have
an
escape
from
final
Ruine
,
and
glorious
Times
may
succeed
our
unhappy
days
,
may
we
not
justly
fear
,
that
our
Mercies
may
be
ushered
in
with
a
great
deal
of
Misery
,
and
that
a
black
Storm
will
precede
our
glorious
Sunshine
?
The
approaches
of
Mercies
may
be
attended
with
amazing
Terrour
.
Great
distresses
may
justly
be
expected
,
before
our
great
Deliverance
.
The
shorter
the
time
of
enemies
raigning
is
,
the
greater
will
be
their
rage
.
A
Cloud
ushered
in
the
presence
of
God
to
the
Tabernacle
;
Christs
coming
to
redeem
his
people
,
appears
in
a
cloud
.
The
darkest
hour
is
a
little
before
the
dawning
of
the
glorious
day
.
The
sorest
conflicts
Israel
had
,
was
on
their
entrance
into
their
blessed
and
promised
Canaan
.
Mercies
of
greatest
excellencies
,
have
proportioned
difficulties
.
Iosephs
pearled
Crown
,
&
Chains
of
honour
,
had
answerable
links
of
trouble
.
We
have
just
cause
from
Gods
promises
to
expect
some
glorious
days
,
but
certainly
a
gloomy
day
will
be
first
.
The
earth
will
be
shaken
when
Babylon
shall
fall
.
Before
we
can
be
happy
,
the
filth
of
England
must
be
washed
away
with
the
spirit
of
judgment
and
burning
.
We
may
be
dealt
with
as
is
spoken
of
the
Iews
,
Zech.
13.8
,
9
Two
parts
may
be
cut
off
,
and
the
third
refined
.
I
may
confidently
assert
,
God
will
bring
more
glorious
days
than
yet
the
world
enjoyed
;
but
as
Balaam
said
,
Alas
,
who
shall
live
when
the
Lord
does
this
?
Numb
.
24.24
.
Thou
or
I
may
be
cut
off
,
with
millions
more
;
and
seeing
this
time
is
at
hand
,
be
not
secure
.
The
onely
way
to
secure
any
future
deliverance
,
is
by
improving
this
.
The
way
to
have
future
salvation
,
is
to
make
use
of
this
you
enjoy
,
to
mortifie
sins
.
For
the
Redeemer
shall
come
to
Zion
,
and
to
those
that
turn
from
iniquity
in
Jacob
,
Isa.
59.20
.
So
then
let
us
no
longer
abuse
the
patience
of
God
;
but
since
he
is
an
indulgent
Father
,
let
us
become
obedient
Children
;
that
so
we
may
hope
,
that
he
that
hath
delivered
,
and
can
deliver
,
will
still
be
continuing
deliverances
to
us
.
SOLI
DEO
GLORIA
.
FINIS
.
ERRATA
.
PREFACE
.
Page
6.
line
14.
for
health
read
hearts
.
BOOK
.
Page
21.
line
ult
.
read
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
p.
22
l.
10.
r.
multiplicavi
.
p.
47.
l.
24.
for
willing
,
r.
unwilling
.
p.
59.
note
,
that
at
the
twelfth
line
begins
a
fourth
head
.
p.
73.
note
,
l.
5.
begins
a
second
head
.
p.
90.
note
,
l.
13.
begins
a
fourth
head
.
p.
100.
l.
26.
for
also
,
r.
able
.
p.
103.
l.
3.
for
usurped
,
r.
envied
.
Books
Printed
,
and
are
to
be
sold
by
John
Hancock
,
at
the
Sign
of
the
Three
Bibles
in
Popes-Head
Alley
in
Cornhil
.
TWelve
Books
lately
published
by
Mr.
Tho.
Brooks
,
late
Preacher
of
the
Gospel
at
Margarets
New-Fish-street
.
1.
Precious
Remedies
against
Satans
Devices
,
or
Salve
for
Believers
and
Unbelievers
Sores
:
being
a
companion
for
those
that
are
in
Christ
,
or
out
of
Christ.
2.
Heaven
on
Earth
:
Or
a
serious
Discourse
touching
a
Well
grounded
Assurance
of
Mans
Everlasting
Happiness
.
3.
The
unsearchable
Riches
of
Christ
held
forth
in
22
Sermons
.
4.
Apples
of
Gold
for
young
Men
and
Women
,
or
the
happiness
of
being
good
betimes
.
5.
A
String
of
Pearls
:
or
the
best
things
reserved
till
last
.
6.
The
Mute
Christian
under
the
smarting
Rod
,
with
Soveraign
Antidotes
against
the
most
miserable
Engines
.
7.
An
Ark
for
all
Gods
Noahs
in
a
stormy
Day
.
8.
The
Crown
and
Glory
of
Christianity
,
in
48
Sermons
on
Heb.
12.14
.
9.
The
Privy
Key
of
Heaven
:
or
a
Discours
of
Closet-Prayer
.
10.
An
heavenly
Cordial
for
such
as
have
had
or
escaped
the
Plague
.
11.
A
Cabinet
of
choice
Jewels
,
or
a
Box
of
percious
Oyntment
:
containing
special
Maxims
,
Rules
and
Directions
,
in
order
to
the
clearing
up
of
a
mans
Interest
in
Christ
,
and
his
Title
to
all
the
glory
of
another
World.
12.
Londons
Lamentations
.
The
Godly
Mans
Ark
,
in
several
Sermons
.
To
which
is
added
Mrs.
Moors
Evidences
for
Heaven
:
By
Edmund
Calamy
,
B.D.
at
Aldermanbury
.
Christs
Communion
with
his
Church
Militant
:
by
Nicolas
Lockyer
.
Sin
the
Plague
of
Plagues
:
by
Ralph
Venning
.
A
true
Narrative
of
those
two
never
to
be
forgotten
Deliverances
.
One
from
the
▪
Spanish
Invasion
in
88
,
the
other
from
the
Hellish
Powder
Plot
,
Nov.
5
,
1605
:
by
Mr.
Sam.
Clark.
To
which
is
newly
added
a
brief
account
of
the
late
Horrid
Plot
,
discovered
1678
,
with
a
Relation
of
other
Popish
Cruelties
,
hear
and
beyond
seas
.
The
Accurate
Accomptant
,
or
London
Merchant
:
being
Instructions
for
keeping
Merchants
Accompts
:
by
Thomas
Brown
Accomptant
.
Short
Writing
,
the
most
Easie
,
Exact
,
Lineal
and
Speedy
Method
that
hath
ever
yet
been
obtained
,
as
thousands
in
the
City
and
elsewhere
,
can
from
their
own
Experience
testifie
:
by
Theophilus
Metcalf
.
Also
a
Book
called
a
School-master
to
it
,
explaining
all
the
Rules
thereof
.
A
Word
of
Advice
to
Saints
;
or
a
choice
Drop
of
Honey
from
the
Rock
Christ.
A
Coppy-book
of
the
Newest
and
most
useful
Hands
,
with
Directions
for
Spelling
and
Cyphering
.
Bridges
Remains
,
being
Eight
choice
Sermons
:
by
the
late
Reverend
Mr.
William
Bridge
of
Yarmouth
.
A
Disswasive
from
Conformity
to
the
World
:
also
Gods
severity
against
Impenitent
Sinners
:
by
Henry
Stubbes
Minlster
of
the
Gospel
.
Vennings
Remains
,
belng
the
substance
of
many
Sermons
:
by
Mr.
Ralph
Venning
,
prepared
by
himself
for
the
Press
a
little
before
his
death
.
The
Poor
mans
Family-book
:
by
Richard
Baxter
.
Luthers
34
special
and
choice
Sermons
.
Comae
Berenicis
,
or
the
hairy
Comet
:
being
a
Prognostick
of
malignant
Influences
from
the
many
blazing
Stars
wandring
in
our
Horizon
.
Gospel
love
,
Heart
purity
,
and
the
flourishing
of
the
Righteous
;
being
the
last
Sermons
of
that
late
Eminent
Divine
Mr.
Iosept
Caryl
.
The
Young
mans
Guide
to
Blessedness
,
or
seasonable
Directions
for
Youth
in
their
unconverted
estate
:
by
R.
Mayhew
,
Minister
of
the
Gospel
.
Causa
Dei
,
or
an
Apology
for
God
:
wherein
the
perpetuity
of
Infernal
Torments
is
evidenced
,
and
both
his
Goodness
and
Justice
defended
:
Also
the
Nature
of
Punishments
in
general
,
and
of
Infernal
ones
in
particular
displayed
:
by
R.
Burthogge
.
The
Legacy
of
a
dying
Mother
to
her
mourning
Children
,
being
the
Experiences
of
Mrs.
Susanna
Bell
:
published
by
Thomas
Brooks
.
King
Iames
his
Counterblast
to
Tobacco
:
To
which
is
added
a
learned
Discourse
touching
Tobacco
,
by
Dr.
Maynwaring
:
wherein
men
may
see
whether
Tobacco
be
good
for
them
or
no.
Strength
in
Weakness
:
being
a
Sermon
preached
at
the
Funeral
of
Mrs.
Martha
Brooks
,
late
Wife
to
Mr.
Thomas
Brooks
,
Minister
of
the
Gospel
:
to
which
is
added
some
Experiences
of
the
Grace
and
dealing
of
God
,
observed
and
gathered
by
a
near
relation
of
the
said
Mrs.
Brooks
.
An
Excellent
Catechism
by
the
late
Reverend
Mr.
Ieremiah
Burroughs
.
A
Discourse
of
Christs
coming
,
and
the
Influence
which
the
expectation
thereof
hath
on
all
manner
of
Holy
Conversation
and
Godliness
,
By
Theophilus
Gale.
The
Shepherds
Legacy
,
or
forty
years
experience
of
the
Weather
.
The
Young
Mans
conflict
with
and
Victory
ovea
the
Devil
by
Faith
;
Or
a
true
and
perfect
Relation
of
the
Experiences
of
Thomas
Powel
,
begun
in
the
fifteenth
,
and
continued
till
the
seventeenth
year
of
his
Age.
Christs
certain
and
sudden
appearance
to
Judgment
,
By
Sam.
Malbon
.
A
brief
Dlscription
of
New
York
,
and
the
places
thereto
adjoyning
;
with
Directions
and
Advice
to
such
as
shall
go
thither
,
By
Dan.
Denton
.
A
Cry
for
Lahourers
in
Gods
Harvest
,
being
a
Sermon
preaceed
at
the
Funeral
of
Mr.
Ralph
Venning
,
By
R.
Bragge
,
Minister
of
the
Gospel
.
Christian
Directions
,
shewing
how
to
walk
with
God
all
the
day
long
,
By
Tho.
Gouge
.
Conscience
the
best
Friend
upon
Earth
,
or
the
happy
effects
of
keeping
a
good
Conscience
,
By
Henry
Stubbes
.
Mr.
Stubb's
Directions
for
making
peace
with
God
,
and
his
true
last
Speeches
.
Patience
and
its
perfect
work
under
sudden
and
fore
Trials
,
by
Tho.
Goodwin
,
D.D.
Orthodox
Paradoxes
Theoretical
and
Experimental
,
or
a
Believer
clearing
Truth
by
seeming
Contradictions
.
With
an
Appendix
of
the
Triumph
of
Assurance
over
the
Law
,
Sin
,
World
,
Wants
,
&c.
To
which
is
added
,
The
New
Command
Renewed
,
or
Love
one
another
.
With
10
Rules
for
the
Right
understanding
of
Scripture
,
by
R.
Venning
,
A.M.
An
Awakening
Call
from
the
Eternal
God
to
the
Unconverted
,
with
seasonable
Advice
to
them
that
are
under
Convictions
,
to
prevent
their
miscarrying
in
Conversion
,
by
Samuel
Corbin
,
A.M.
The
Triumgh
of
Mercy
in
the
Chariot
of
Praise
:
a
Treatise
of
preventing
secret
and
unexpected
Mercies
,
with
some
mixt
Reflections
,
by
S.
Lee.
The
best
Friend
standing
at
the
Door
,
or
Christ's
awakening
and
affectionate
Call
,
both
to
Professors
and
secure
Sinners
,
for
Entrance
into
the
House
,
in
several
Sermons
,
by
Iohn
Ryther
.
Israel
Redux
:
Or
,
the
Restauration
of
Israel
;
An
Essay
upon
probable
Grounds
that
the
Tartars
are
the
Ten
Tribes
of
Israel
,
by
G.F.
With
some
Scriptue
Evidences
of
their
future
Corversion
and
Establishment
in
their
own
Land
;
together
with
two
Discourses
on
the
mournful
state
of
the
Church
,
with
a
Prospect
of
her
Dawning
Glory
,
by
Samuel
Lee.
Beams
of
the
Spirit
Enlivening
,
Enlightning
,
and
Gladding
the
Soul
,
Imp.
Ios.
Caryl
.
The
absolute
Accomptant
,
or
London-Merchant
,
containing
Instructions
and
Directions
for
a
methodical
keeping
of
Merchants
Accounts
,
after
the
most
exact
and
concise
way
of
Debitor
and
Creditor
.
Also
the
Memorial
,
vulgarly
called
a
Wast-book
,
and
a
Cash-book
,
with
a
Journal
and
a
Leager
;
and
at
the
end
of
the
Leager
a
Ballance
.
Likewise
Accounts
of
the
Rents
and
Profits
of
several
Estates
mentioned
to
be
mortgaged
,
with
the
Deductions
for
Taxes
respectively
.
As
also
a
transaction
and
carrying
on
of
a
Trade
Foreign
and
Domestick
,
for
above
one
whole
Year
;
with
many
Varieties
of
Demonstrations
,
to
please
,
profit
,
and
delight
those
that
desire
to
learn
,
and
will
take
the
pains
to
examine
the
said
Account
;
very
plain
and
easie
to
be
nnderstood
by
any
of
an
indifferent
capacity
;
and
expedient
for
all
Schoolmasters
that
teach
,
and
all
thae
desire
to
learn
to
keep
Merchants
Accounts
,
by
Thomas
Brown
Accomptant
.
An
English
and
Nether
Dutch
Dictionary
,
composed
out
of
the
best
Authors
.
An
English
and
Nether-Dutch
Grammar
,
easie
to
be
understood
.
The
Sole
and
Soveraign
way
of
England's
being
saved
,
humbly
proposed
by
Robert
Perrot
,
Minister
of
the
Gospel
,
in
London
,
from
Psalm
.
80.19
.
With
an
Epistle
to
the
Reader
,
by
Mr.
Ioseph
Caryl
and
Dr.
Manton
.
Theological
Treatises
;
being
Eight
Theses
of
Divinity
;
viz.
1.
Production
of
Mans
Soul.
2.
Divine
Predestination
.
3.
The
true
Church-Regiment
.
4.
Predictions
of
Messias
.
5.
Christs
two
Geneologies
.
6.
The
Revelation
Revealed
.
7.
Christ's
Millenar
Reign
.
8.
The
Worlds
Dissolution
,
by
Rob.
Vilvain
.
The
Poetical
History
,
being
a
compleat
Collection
of
all
the
Stories
necessary
for
a
perfect
understanding
of
the
Greek
and
Latine
Poets
,
and
other
antient
Authors
,
by
Mareus
d'
Assigny
,
B.D.
Memoires
of
Mr.
Des
Ecotais
,
formerly
stiled
in
the
Church
of
Rome
,
The
most
Venerable
Father
Cassianus
of
Paris
,
Priest
and
Preacher
,
of
the
Order
of
the
Capucines
,
or
the
Motives
of
his
Conversion
;
in
two
Parts
.
I.
That
the
Doctrine
of
the
now
Roman-Church
is
not
grounded
upon
the
Scripture
.
2.
That
the
Church
of
Rome
is
not
the
true
Church
.
In
French
and
Euglish
.
In
Octavo
.
A
Description
of
the
Nature
of
Four-footed
Beasts
,
with
fourscore
large
Figures
engraven
in
Copper
.
Written
in
Latine
by
Dr.
Iohn
Iohnston
;
translated
into
English
by
I.
P.
The
Compleat
Clerk
;
containing
the
best
Forms
of
all
sorts
of
Presidents
for
Conveyances
,
and
Assurances
,
and
other
Instruments
now
in
Use
and
Practice
;
with
the
Forms
of
Bills
,
Pleadings
,
and
Answers
in
Chancery
,
as
they
were
penned
and
perfected
by
eminent
Lawyers
and
great
Conveyances
,
both
Antient
and
Modern
.
The
true
Intellectual
Systeme
of
the
Universe
;
wherein
all
the
Reason
and
Philosophy
of
Atheism
is
Confuted
,
and
its
Impossibility
Demonstrated
,
by
R.
Cudworth
,
D.
D.
The
History
of
the
Church
and
State
of
Scotland
,
beginning
the
year
of
our
Lord
203
,
and
continued
to
the
end
of
King
Iames
the
Sixth
of
blessed
Memory
,
in
seven
Books
,
by
I.
Spotswood
.
The
Memoires
of
the
Lives
and
Actions
of
Iames
and
William
Dukes
of
Hamilton
and
Castleheruld
,
&c.
in
which
an
account
is
given
of
the
Rise
and
Progress
of
the
Civil
Wars
of
Scotland
;
with
many
Letters
,
Injunctions
,
and
other
Papers
written
by
King
Charles
the
First
,
never
before
published
,
by
Gilber
Burnet
.
An
Epitome
of
Essays
,
containing
Six
Classes
of
1.
Theologicals
,
2.
Historicals
.
3.
Heterogeneals
.
4.
Bruto-Anglicals
.
5.
Miscellaneals
.
6.
Mutuatitials
;
besides
a
fardel
of
seventy
six
Fragments
,
by
Robert
Volvain
.
The
true
and
only
way
of
Concord
of
all
the
Christian
Churches
,
the
Desirableness
of
it
,
and
the
Detection
of
false
dividing
terms
open'd
,
by
Richard
Baxter
.
A
true
Believers
Choice
and
Pleasure
,
instanced
in
the
Exemplary
Life
of
Mrs.
Mary
Coxe
,
the
late
Wife
of
Dr.
Thomas
Coxe
:
Preached
for
her
Funeral
,
by
Richard
Baxter
.
A
Narrative
,
and
Impartial
Discovery
of
the
Horrid
Popish
Plot
;
carried
on
for
the
burning
and
destroying
the
Cities
of
London
and
Westminster
,
with
their
Suburbs
,
&c.
Setting
forth
the
several
Consults
,
Orders
,
and
Resolutions
of
the
Jesuits
concerning
the
same
.
And
divers
Depositions
and
Informations
relating
thereunto
,
never
before
printed
.
By
Capt.
William
Bedloe
,
lately
engaged
in
that
horrid
Designe
,
and
one
of
the
Popish
Committee
for
carrying
on
such
Fires
.
A
Narrative
of
unheard-of
Popish
Cruelties
towards
Protestants
beyond
Seas
:
or
,
a
new
Account
of
the
Bloody
Spanish
Inquisition
.
Published
as
a
Caveat
to
Protestants
.
By
Mr.
Dugdale
.
FINIS
.