there such an universal Mourning for our particular sins we should soon â—ee Providence scattering the â—hreatning Clouds that hang over â—ur heads and raising a foundaâ—ion for our further hopes of â—scape Oh then that Charity to â— ruining State that Compassion â—o the languishing Church of our Lord Iesus Christ that our Graâ—itude to a gracious God for his Mercies or that our dread of a â—onfounding Majesty and hasteâ—ing Misery may make us break off â—n God calls as Ier. 14.17 I â—ave seen thy abominations Wo â—nto thee oh Ierusalem wilt thou â—ot be made clean when shall it â—nce be Oh when shall we leave â—ur sins after so many years of Patience tiring Iustice-daring Provocations When shall it once â—e after so many lesser Judgments â—ounding warnings to us to prevent â—ur ruine Oh when shall it be â—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 pronâ— to commit after the receipt oâ— Mercies And especially because when Satan by his Instruments hatâ— attempted our destruction and ouâ— gracious God hath prevented their designs by delivering not sufferinâ— the gates of Hell to prevail againsâ— us our vigilant Adversary seeinâ— he cannot destroy us will exercisâ— all his wylès to deprive us of thâ— benefit of Deliverances given tâ— us by endeavouring to divert our minde from considering them and â—entâ—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 â—pent thy estate in my Service there were reason to provide foâ— thee but since you have foolishly wasted it thou shalt live iâ— thy wants without my relief Sâ— although God will deliver thosâ— whose dangers arise from serving of him yet he may justly deny deliverance to those that involvâ— themselves in miseries by sinning against him Now Reader if thou wonderesâ— so important a Subject as this iâ— undertaken by so weak a hand aâ— mine know that gratitude raiseâ— the price of the meanest presentâ— And this is certain God doth noâ— choose means because effectual buâ— means are effectual because God chooses them Young Samuel was chosen to carry a message to Olâ— Eli who did not contemn him foâ— his youth but received the messagâ— 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
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 â—ead Thou hast grieved me with sin I will grind thee to pieces with judgments thou hast recompensed me with hatred for â—ove I will recompense hatred for your â—atred Thus will God deprive those of mercies that deprive him of the glory of â—hem 2 Kings 21.13 God there threaâ—ens to wipe Jerusalem as a man wipes a â—ish q. d. He would take away all their â—elicate enjoyments as meat is thrown â—ut of a dish They shall feed on judgments who were wanton when fed with â—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 providenâ—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 â—alls his people as especially cared for â—reserved and provided for by him But 〈◊〉 these despise his kindness and conâ—â—mn his goodness he then un-peoples â—â—em and casts them out of his favour â—nd then they become as liable to judgâ—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 pluriâ— 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 bâ— of no more account with me than theyâ— VVhat though we have been more to God than any people on earth and received more blessings then any Nationâ— 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 Iosâ—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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉