God's call to England, for thankfulness after gracious deliverances

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 showing […] ⟨image 32⟩[…] ⟨image 32⟩⟨p. 36⟩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 only for sin? 'Tis reported of one profane Dionysius, that when by his covetous pilfering he had preyed on a Temples glory, and enriched himself with its Sacred Treasure, and after transporting his Treasures, escaping a fatal Shipwreck of which he was in danger, with the greatest impudence cries out, How do the Gods love Sacrilege! Because he presumed they delivered him a Robber, he imagined they loved Robbery: Psal. 50.21. Because I kept silence, thou thoughtest 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 ruin, is practically to say, I am delivered to sin. Such an Impiety was charged on the Jews, Jerem. 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, ⟨p. 37⟩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 show no favour to those, who make him a favourer of sin.

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 〈…〉 ⟨image 32⟩〈…〉 ⟨image 32⟩⟨p. 36⟩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? 'Tis 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, ⟨p. 37⟩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 'tis 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 justify the best of our actions before the Lord, how abominable then to justify those that are apparent evils? It was very displeasing to God for Jonah to say, I do well to be angry. And shall we ⟨p. 38⟩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?

2. Such sinning is so abominable, because 'tis 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 ⟨p. 38⟩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?

4. These sins are so heinous, 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 expressed, than to diminish the greatest favours of God, in love to our devilish 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. Was 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 ⟨p. 40⟩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 Privileges and Liberties a contemptible kindness? shall all these things have no notice taken of them? shall they all be dis-regarded? will you say 'tis 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?

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 ⟨p. 40⟩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 'tis 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 ⟨p. 41⟩greatly incensed 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 delayed 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; ⟨p. 42⟩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?

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 ⟨p. 41⟩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; ⟨p. 42⟩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 restored, 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? ⟨p. 43⟩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 delivered? 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?

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? ⟨p. 43⟩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 unanswerable […] for the exercise of •is Wisdom 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. ⟨p. 44⟩Will a Master suffer a Servant to be engaged in the work of another, when he hath hired him for his own? Is it not a provoking sin, for you to be employed 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 persuaded to Obedience, by considering, God hath bought our Lives, by saving us from Death.

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. ⟨p. 44⟩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 exercise 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• ⟨p. 45⟩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 kind 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!

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• ⟨p. 45⟩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 'tis 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 ⟨p. 46⟩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 'tis 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 ⟨p. 47⟩influence to procure and hasten destruction. Our present safety is no security against future Judgments: destruction deferred by Gods deliverances, will be hastened by our sinning after them: those whom undeserved mercies can't reclaim, incensed justice will speedily ruin. 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. Witness the deplorable state of the hardened Jews, 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. Jer. 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 ⟨p. 48⟩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. [Greek or Hebrew] 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.

Sins after deliverance have a peculiar ⟨p. 47⟩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 ⟨p. 48⟩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. 〈non-Latin alphabet〉 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, ⟨p. 49⟩who should impudently persist in traitorous 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 remembered 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 recompense 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 threatens to wipe Jerusalem as a man wipes a •ish, q. d. He would take away all their delicate enjoyments, as meat is thrown •ut of a dish. They shall feed on judgments, who were wanton when fed with mercies: but the Hebrew signifies, Delebo Jerusalem sicut deleri solent tabulae. As impressions ⟨p. 50⟩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.

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, ⟨p. 49⟩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 ⟨p. 50⟩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 sense 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 dried 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 ⟨p. 51⟩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.

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 ⟨p. 51⟩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 looked upon no otherwise, than the vilest of people in the world. In Gods providential 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 judgments, as the greatest abjects in the ⟨p. 52⟩world. Thus was it with the people of the Jews, 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 ruin now upon them. In the 9th of Amos, the Prophet is threatening 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 Ethiopians 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.

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 ⟨p. 52⟩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.