Precious Remedies Against Satan’s Devices

Then & Now · 8 of 44

5. God as All Mercy

5. God as All Mercy

The fifth Device that Satan hath, to130 draw the ſoul to ſin, is, to preſent God to the ſoul, as one made up all of mercy; oh! ſaith Satan, you need not make ſuch a matter of ſin, you need not be ſo fearfull of ſin, nor ſo unwilling to ſin; for God is a God of mercy, a God full of mercy, a God that delights in mercy, a God that is ready to ſhew mercy, a God that is never weary of ſhewing merey, a God more prone to pardon his people, then to puniſh his people; and therefore he will not take advantage againſt the ſoule, and why then, ſaith Satan, ſhould you make ſuch a matter of ſin?

  1. 130. 5 Device. [dropped from the edition]

The fifth device that Satan hath, to draw the soul to sin, is, to present God to the soul, as one made up all of mercy; oh! saith Satan, you need not make such a matter of sin, you need not be so fearful of sin, nor so unwilling to sin; for God is a God of mercy, a God full of mercy, a God that delights in mercy, a God that is ready to show mercy, a God that is never weary of showing mercy, a God more prone to pardon his people, than to punish his people; and therefore he will not take advantage against the soul, and why then, saith Satan, should you make such a matter of sin?

THe firſt Remedy is, ſeriouſly to conſider,131 that ‘tis the ſoreſt judgement in this world, to be left to ſin upon any pretence whatſoever; oh! unhappy man, when God leaveth thee to thy132 ſelf, and doth not reſiſt thee in thy ſins; woe, woe to him, at whoſe ſins God doth wink: when God lets the way to Hell be a ſmooth and pleaſant way, that is hell on this ſide hell, and a dreadfull ſigne of Gods indignation againſt a man; a token of his rejection, and that God doth not intend good unto him; that is a ſad word, Ephraim is joyned to Idols, let him alone, he will be uncounſellable, and uncorrigible, he hath made a match with miſchiefe, he ſhall have his belly-full of it, he falls with open eyes, let him fall at his owne perrill; and that’s a terrible ſaying, So I gave them up unto their own hearts133 luſts, and they walked in their owne counſels. A ſoul given up to ſin▪ is a ſoul ripe for hell, a ſoul poſting to deſtruction. Ah134 Lord! this mercy I humbly beg, that what ever thou giveſt me up to, thou wilt not give me up to the wayes of mine own heart; if thou wilt give me up to be afflicted, or tempted, or reproached, p. 42 &c. I will patiently ſit down, and ſay, ‘Tis the Lord, let him doe with me what ſeems good in his owne eyes; doe any thing with me, lay what burden thou wilt upon me, ſo thou doeſt not give me up to the wayes of my own heart, &c.

  1. 131. 1 Remedy. [dropped from the edition]
  2. 132. Humanum eſt peccare, Diaboli cum perſeverare, & Angelicū reſurgere (Auſtin) i. e. It is a humane thing to fall into ſin, a diveliſh to perſevere therein, and an Angellcal or ſupernatural to riſe from it.
  3. 133. Pſal. 81. 12. Hoſea 4. 14.
  4. 134. A me, me ſlava Domine. Deliver me O Lord from that evil man, my ſelf. Aug.

The first remedy is, seriously to consider, that ’tis the sorest judgment in this world, to be left to sin upon any pretence whatsoever; oh! unhappy man, when God leaveth thee to thy104 self, and doth not resist thee in thy sins; woe, woe to him, at whose sins God doth wink: when God lets the way to hell be a smooth and pleasant way, that is hell on this side hell, and a dreadful sign of God’s indignation against a man; a token of his rejection, and that God doth not intend good unto him; that is a sad word, Ephraim is joined to idols, let him alone, he will be uncounsellable, and incorrigible, he hath made a match with mischief, he shall have his belly-full of it, he falls with open eyes, let him fall at his own peril; and that’s a terrible saying, So I gave them up unto their own hearts105 lusts, and they walked in their own counsels. A soul given up to sin‸ is a soul ripe for hell, a soul posting to destruction. Ah106 Lord! This mercy I humbly beg, that what ever thou givest me up to, thou wilt not give me up to the ways of mine own heart; if thou wilt give me up to be afflicted, or tempted, or reproached, etc‸. I will patiently sit down, and say, ’tis the Lord, let him do with me what seems good in his own eyes; do any thing with me, lay what burden thou wilt upon me, so thou dost not give me up to the ways of my own heart, etc‸.

  1. 104. Humanum est peccare, Diabolicum perseverare, & Angelicum resurgere (Augustine) i. e. It is a human thing to fall into sin, a devilish to persevere therein, and an Angelical or supernatural to rise from it.
  2. 105. Ps 81:‸12. Hos 4:17. ‸
  3. 106. A me, me salva Domine. Deliver me O Lord from that evil man, my self. Aug.

The ſecond Remedy againſt this Device135 of Satan, is, ſolemnly to conſider, that God is as juſt, as he is mercifull: as the Scriptures ſpeak him out to be a very mercifull God, ſo they ſpeak him136 out to be a very juſt God; witneſſe his caſting the Angels out of Heaven, and his binding them in chains of darkneſſe, till the judgement of the great day; and witneſſe his turning Adam out of Paradiſe; his drowning of the old world; and his raining Hell out of Heaven upon Sodome; and witneſſe all the croſſes, loſſes, ſickneſſes, and diſeaſes that be in the world; and witneſſe Tophet that is prepared of old, witneſſe his treaſuring up of wrath, againſt the day of wrath, unto the revelation of the juſt judgements of God; but above all, witneſſe the pouring forth of all his wrath upon his boſome Son, when he did bare the ſins of his people, and cryed out, My God, my God, why haſt thou forſaken-me?137

  1. 135. 2 Remedy. [dropped from the edition]
  2. 136. 2 Pet 2. 4, 5, 6. God hang’d them up in Gibbets, as it were, that others might hear, and fear, and doe no more ſo wickedly.
  3. 137. Mat. 27. 46.

The second remedy against this device of Satan, is, solemnly to consider, that God is as just, as he is merciful: as the Scriptures speak him out to be a very merciful God, so they speak him107 out to be a very just God; witness his casting the angels out of heaven, and his binding them in chains of darkness, till the judgment of the great day; and witness his turning Adam out of Paradise; his drowning of the old world; and his raining hell out of heaven upon Sodom; and witness all the crosses, losses, sicknesses, and diseases that be in the world; and witness Tophet that is prepared of old, witness his treasuring up of wrath, against the day of wrath, unto the revelation of the just judgments of God; but above all, witness the pouring forth of all his wrath upon his bosom Son, when he did bear the sins of his people, and cried out, My God, my God, why hast thou forsaken‸me?108

  1. 107. 2 Pet 2:‸4, 5, 6. God hanged them up in Gibbets, as it were, that others might hear, and fear, and do no more so wickedly.
  2. 108. Matt 27:‸46.

The third Remedy againſt this Device138 of Satan, is, ſeriouſly to conſider, that p. 43 ſins againſt mercy, will bring the greateſt, and the ſoreſt judgements upon mens heads and hearts; Mercy is Alpha, Juſtice is Omega; David ſpeaking of theſe Attributes, placeth Mercy in the foreward, and Juſtice in the rereward, ſaying, My Song ſhall be of Mercy and Judgement;139 when Mercy is deſpiſed, then Juſtice takes the Throne. God is like a140 Prince, that ſendeth not his Army againſt Rebels, before he hath ſent his Pardon, and proclaimed it by a Herauld of Arms. He firſt hangs out the white Flag of Mercy, if this wins men in, they are happy for ever; but if they ſtand out, then God will put forth his red Flag of Juſtice and Judgement; if the one be deſpiſed, the other ſhall be felt with a witneſſe; ſee this in the Iſraelites,141 he loved them, and choſe them, when they were in their blood, and moſt unlovely, he multiplied them, not by means, but by miracle; for from ſeventy ſouls, they grew in few years, to ſix hundred thouſand; the more they were oppreſſed, the more they proſpered: like Camomile, the more you tread it, the more you ſpread it; or to a Palme tree, the more it is preſſed, the further it ſpreadeth; or to fire, the more it is raked the more it burneth; their mercies came in upon them, like Job’s Meſſengers, p. 44 one upon the neck of another.142 He put off their ſackcloath, and girded them with gladneſſe, and compaſſed them about with ſongs of deliverance; he carried them on the wings of Eagles, he kept them as the Apple of his eye, &c. But they abuſing his mercy, became the greateſt objects of his wrath; as, I know not the man that can reckon up their mercies: ſo I know not the man that can ſum up the miſeries that are come upon them for their ſins; for as our Saviour propheſied concerning Jeruſalem, That a ſtone143 ſhould not be left upon a ſtone: ſo it was fulfilled forty years after his Aſcenſion, by Veſpaſian the Emperour, and his Son, Titus, who having beſieged Jeruſalem, the Jewes were oppreſſed with a grievous famine, in which their food was old ſhooes, old leather, old hay, and the dung of Beaſts; thene died partly of the Sword, and partly of the Famine, eleven hundred thouſand of the poorer ſort; two thouſand in one night were imbowelled, ſix thouſand were burned in a porch of the Temple, the whole, City was ſacked and burnt, and laid levell to the ground, and ninety ſeven thouſand taken Captives, and applied to baſe and miſerable ſervice; as Euſebius and Joſephus ſaith: and to this day, in all the parts of the world, are they p. 45 not the off-ſcouring of the world? none leſſe belov’d, and none more abhor’d, then they: And ſo Caparnaum, that was lifted up to Heaven, was threatned to be144 thrown down to Hell. No ſouls fall ſo low into Hell (if they fall) as thoſe ſouls, that by a hand of mercy, are lifted up neareſt to Heaven; you flight ſouls that are ſo apt to abuſe mercy, conſider this, that in the Goſpel dayes, the plagues that God inflicts upon the deſpiſers, and abuſers of mercy, are uſually ſpirituall plagues; as blindneſſe of mind, hardneſſe of heart, benumedneſſe of conſcience, which are ten thouſand times worſe then the worſt of outward plagues that can befall you, and therefore though you may eſcape temporall Judgements, yet you ſhall not eſcape ſpirituall Judgements: How ſhall we eſcape if we neglect ſo great ſalvation? ſaith the Apoſtle. Oh! therefore, when ever Satan ſhall preſent God to the ſoul, as one made up all of mercy, that he may draw thee to doe wickedly, ſay unto him, that ſins againſt mercy will bring upon the ſoul the greateſt miſery, and therefore, whatever becomes of thee, thou wilt not ſin againſt mercy, &c.

  1. 138. 3 Remedy. [dropped from the edition]
  2. 139. Pſal. 101. 1.
  3. 140. Quantò gradus altior tantò caſus gravior, the higher we are indignity, the more grievous is our fall and miſery.
  4. 141. Deus tardus eſt ad iram ſed tarditatem gravitate poenae compenſat. God is ſlow to anger, but he recompenceth his ſlowneſſe with grievouſneſſe of puniſhment.
  5. 142. If we abuſe mercy to ſerve our luſts, then in Salvians phraſe, God will rain hell out of Heaven, rather then not viſit for ſuch ſins.
  6. 143. Veſpaſian brake into their City at Cedron, where they took Chriſt, on the ſame Feaſt day that Chriſt was taken. he whipped them where they whipped Chriſt, he ſold twenty Jews for a penny, as they ſould Chriſt for 30 pence 8. Andr. cat.
  7. 144. Men are therfore the worſ, becauſe they ought to be better, and ſhall be deeper in Hell, becauſe Heaven was offered unto them, but they would not. Ingentia beneficia flagitia, ſupplicia, good turnes aggravate unkindneſſes, and mens offences are increaſed by their obligation. ἀμελήσαντες. ſhift off, diſregard.

The third remedy against this device of Satan, is, seriously to consider, that sins against mercy, will bring the greatest, and the sorest judgments upon men’s heads and hearts; mercy is Alpha, justice is Omega; David speaking of these attributes, placeth mercy in the foreward, and justice in the rereward, saying, My Song shall be of mercy and judgment;109 when mercy is despised, then justice takes the throne. God is like a110 prince, that sendeth not his army against rebels, before he hath sent his pardon, and proclaimed it by a Herald of arms. He first hangs out the white flag of mercy, if this wins men in, they are happy for ever; but if they stand out, then God will put forth his red flag of justice and judgment; if the one be despised, the other shall be felt with a witness; see this in the Israelites,111 he loved them, and chose them, when they were in their blood, and most unlovely, he multiplied them, not by means, but by miracle; for from seventy souls, they grew in few years, to six hundred thousand; the more they were oppressed, the more they prospered: like Camomile, the more you tread it, the more you spread it; or to a Palm tree, the more it is pressed, the further it spreadeth; or to fire, the more it is raked the more it burneth; their mercies came in upon them, like Job’s messengers, one upon the neck of another.112 He put off their sackcloth, and girded them with gladness, and compassed them about with songs of deliverance; he carried them on the wings of Eagles, he kept them as the apple of his eye, etc‸. But they abusing his mercy, became the greatest objects of his wrath; as, I know not the man that can reckon up their mercies: so I know not the man that can sum up the miseries that are come upon them for their sins; for as our Saviour prophesied concerning Jerusalem, That a stone113 should not be left upon a stone: so it was fulfilled forty years after his ascension, by Vespasian the emperor, and his Son, Titus, who having besieged Jerusalem, the Jews were oppressed with a grievous famine, in which their food was old shoes, old leather, old hay, and the dung of beasts; there died partly of the sword, and partly of the famine, eleven hundred thousand of the poorer sort; two thousand in one night were embowelled, six thousand were burned in a porch of the temple, the whole‸ city was sacked and burnt, and laid level to the ground, and ninety seven thousand taken captives, and applied to base and miserable service; as Eusebius and Josephus saith: and to this day, in all the parts of the world, are they not the off-scouring of the world? None less beloved, and none more abhorred, than they: And so Capernaum, that was lifted up to heaven, was threatened to be114 thrown down to hell. No souls fall so low into hell (if they fall) as those souls, that by a hand of mercy, are lifted up nearest to heaven; you slight souls that are so apt to abuse mercy, consider this, that in the gospel days, the plagues that God inflicts upon the despisers, and abusers of mercy, are usually spiritual plagues; as blindness of mind, hardness of heart, benumbedness of conscience, which are ten thousand times worse than the worst of outward plagues that can befall you, and therefore though you may escape temporal judgments, yet you shall not escape spiritual judgments: How shall we escape if we neglect so great salvation? saith the apostle. Oh! therefore, when ever Satan shall present God to the soul, as one made up all of mercy, that he may draw thee to do wickedly, say unto him, that sins against mercy will bring upon the soul the greatest misery, and therefore, whatever becomes of thee, thou wilt not sin against mercy, etc‸.

  1. 109. Ps 101:‸1.
  2. 110. Quantò gradus altior tantò casus gravior, the higher we are in dignity, the more grievous is our fall and misery.
  3. 111. Deus tardus est ad iram sed tarditatem gravitate poenae compensat. God is slow to anger, but he recompenseth his slowness with grievousness of punishment.
  4. 112. If we abuse mercy to serve our lusts, then in Salvian’s phrase, God will rain hell out of Heaven, rather than not visit for such sins.
  5. 113. Vespasian brake into their City at Cedron, where they took Christ, on the same Feast day that Christ was taken. He whipped them where they whipped Christ, he sold twenty Jews for a penny, as they sold Christ for 30 pence‸. Andr. cat.
  6. 114. Men are therefore the worse, because they ought to be better, and shall be deeper in Hell, because Heaven was offered unto them, but they would not. Ingentia beneficia flagitia, supplicia, good turns aggravate unkindnesses, and men’s offences are increased by their obligation. ἀμελήσαντες. shift off, disregard.

The fourth Remedy againſt this Device145 of Satan, is ſeriouſly to conſider, that though Gods generall mercy be over p. 46 all his works, yet his ſpeciall mercy146 is confined to thoſe that are divinely qualified; ſo in Exod. 34. 6, 7. And the Lord paſſed by before him, and proclaimed, the Lord, the Lord God, mercifull and gracious, long-ſuffering, and abundant in goodneſſe and truth; keeping mercy for thouſands, forgiving iniquity, tranſgreſſion, and ſin, and that will by no means clear the guilty, Exod. 20. 6. And ſhewing mercy unto thouſands of them that love me, and keep my Commandements, Pſal. 25. 10. All the paths of the Lord are mercy and truth: unto ſuch as keep his Covenant, and his Teſtimonies, Pſal. 32. 10. Many ſorrows ſhall be to the wicked, but he that truſteth in the Lord, mercy ſhall compaſſe him about, Pſal. 33. 18. Behold, the eye of the Lord is upon them that fear him, upon them that hope in his mercy. Pſal. 103. 11. For as the Heaven is high above the earth: ſo great is his mercy to as ard them that feare him. Ver. 17. But the mercy of the Lord is from everlaſting, to everlaſting, upon them that feare him. When Satan attempts to draw thee to ſin, by preſenting God as a God all made up of mercy; oh! then reply, that tho Gods general mercy extends to all the works of his hand; yet his ſpeciall mercy is confined to them that are divinely qualified, to them that love him, and keep his Commandements, to p. 47 them that truſt in him, that by hope hang upon him, and that fear him, and that thou muſt be ſuch a one here, or elſe thou canſt never be happy hereafter; thou muſt partake of his ſpeciall mercy, or elſe eternally periſh in everlaſting miſery, notwithſtanding Gods generall mercy.

  1. 145. 4 Remedy. [dropped from the edition]
  2. 146. Auguſtus in his ſolemn Feaſts gave trifles to ſome, but gold to others that his heart was moſt ſet upon: ſo God by a hand of generall mercy, gives theſe (poore trifles) outward bleſſings to thoſe that he leaſt loves, but his gold, his ſpeciall mercy is onely towards thoſe that his heart is moſt ſet upon.

The fourth remedy against this device of Satan, is seriously to consider, that though God’s general mercy be over all his works, yet his special mercy115 is confined to those that are divinely qualified; so in Exodus 34:‸6, 7. And the Lord passed by before him, and proclaimed, the Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth; keeping mercy for thousands, forgiving iniquity, transgression, and sin, and that will by no means clear the guilty, Exod‸ 20:‸6. And showing mercy unto thousands of them that love me, and keep my commandments, Ps 25:‸10. All the paths of the Lord are mercy and truth: unto such as keep his covenant, and his Testimonies, Ps 32:‸10. Many sorrows shall be to the wicked, but he that trusteth in the Lord, mercy shall compass him about, Ps 33:‸18. Behold, the eye of the Lord is upon them that fear him, upon them that hope in his mercy. Ps 103:‸11. For as the heaven is high above the earth: so great is his mercy toward them that fear him. Verse 17. But the mercy of the Lord is from everlasting, to everlasting, upon them that fear him. When Satan attempts to draw thee to sin, by presenting God as a God all made up of mercy; oh! then reply, that though God’s general mercy extends to all the works of his hand; yet his special mercy is confined to them that are divinely qualified, to them that love him, and keep his commandments, to them that trust in him, that by hope hang upon him, and that fear him, and that thou must be such a one here, or else thou canst never be happy hereafter; thou must partake of his special mercy, or else eternally perish in everlasting misery, notwithstanding God’s general mercy.

  1. 115. Augustus in his solemn Feasts gave trifles to some, but gold to others that his heart was most set upon: so God by a hand of general mercy, gives these (poor trifles) outward blessings to those that he least loves, but his gold, his special mercy is only towards those that his heart is most set upon.

The fifth Remedy againſt this Device147 of Satan, is, ſolemnly to conſider, that thoſe that were once glorious on earth, and are now triumphing in Heaven, did look upon the mercy of God, as the moſt powerfull argument to preſerve them from ſin, and to fence their ſouls againſt ſin, and not as an encouragement148 to ſin. Pſal. 26. 3, 4, 5, 6. For thy loving kindneſſe is before mine eyes, and I have walked in thy truth; I have not ſat with vaine perſons, neither will I goe in with diſſemblers: I have hated the Congregation of evill doers, and will not ſit with the wicked. So Joſeph ſtrengthens himſelfe againſt ſin, from the remembrance of mercy. How then can I (ſaith he) doe this great149 wickedneſſe, and ſin againſt God? He had fixt his eye upon mercy, and therefore ſin could not enter, though the irons entred into his ſoul, his ſoul being taken with mercy, was not moved by his Miſtriſſes impudency; Satan knock’t oft at the door, but the ſight of mercy p. 48 would not ſuffer him to anſwer, or open: Joſeph like a Pearle in a Puddle, keeps his vertue ſtill. So Paul, Shall we continue in ſin that Grace may abound? God150 forbid; how ſhall we that are dead to ſin live any longer therein? There is nothing in the world, that renders a man more unlike to a Saint, and more like to Satan, then to argue from mercy to ſinfull liberty; from Divine goodneſſe to licentiouſneſſe; this is the Devils Logick, and in whom ever you find it, you may write, This ſoul is loſt. A man may as truly ſay, the Sea burns, or fire cools, as that free grace and mercy ſhould make a ſoul truly gracious to doe wickedly. So the ſame Apoſtle, I beſeech you therefore brethren, by the mercies of God, that ye preſent your bodies a living ſacrifice, holy, acceptable unto God, which is your reaſonable ſervice. So John, Theſe things I write unto you, that you ſin not; What was it that he wrote? He wrote, that we might have fellowſhip with the Father and his Son;151 and that the Blood of Chriſt cleanſeth us from all ſin: and that, if we confeſſe our ſins, he is juſt and faith full to forgive us our ſins; and that, if we doe ſin, we have an Advocate with the Father, Jeſus Chriſt the righteous. Theſe choyce favours, and mercies the Apoſtle holds forth, as the choyceſt means to preſerve the ſoul from p. 49 ſin, and to keep at the greateſt diſtance from ſin, and if this won’t doe it, you may write the man void of Chriſt, and grace, and undone for ever.

  1. 147. 5 Remedy. [dropped from the edition]
  2. 148. Pſal 26. 3, 4, 5, 6.
  3. 149. Gen. 39. 9.
  4. 150. Rom. 6. 1, 2. The ſtone called Pantaurus, is of that vertue, that it preſerves him that carries it, from taking any harm by poiſon; the mercy of God in Chriſt to our ſouls, is the moſt precious ſtone, or Pearle in the world, to preſerve us from being poyſoned with ſin.
  5. 151. 1 John 2. 1, 2.

The fifth remedy against this device of Satan, is, solemnly to consider, that those that were once glorious on earth, and are now triumphing in heaven, did look upon the mercy of God, as the most powerful argument to preserve them from sin, and to fence their souls against sin, and not as an encouragement116 to sin. Ps 26:‸3, 4, 5, 6. For thy loving kindness is before mine eyes, and I have walked in thy truth; I have not sat with vain persons, neither will I go in with dissemblers: I have hated the congregation of evil doers, and will not sit with the wicked. So Joseph strengthens himself against sin, from the remembrance of mercy. How then can I (saith he) do this great117 wickedness, and sin against God? He had fixed his eye upon mercy, and therefore sin could not enter, though the irons entered into his soul, his soul being taken with mercy, was not moved by his Mistress’s impudency; Satan knocked oft at the door, but the sight of mercy would not suffer him to answer, or open: Joseph like a pearl in a Puddle, keeps his virtue still. So Paul, Shall we continue in sin that grace may abound? God118 forbid; how shall we that are dead to sin live any longer therein? There is nothing in the world, that renders a man more unlike to a saint, and more like to Satan, than to argue from mercy to sinful liberty; from divine goodness to licentiousness; this is the devil’s logic, and in whom ever you find it, you may write, This soul is lost. A man may as truly say, the Sea burns, or fire cools, as that free grace and mercy should make a soul truly gracious to do wickedly. So the same apostle, I beseech you therefore brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. So John, These things I write unto you, that you sin not; What was it that he wrote? He wrote, that we might have fellowship with the Father and his Son;119 and that the Blood of Christ cleanseth us from all sin: and that, if we confess our sins, he is just and faithful to forgive us our sins; and that, if we do sin, we have an Advocate with the Father, Jesus Christ the righteous. These choice favours, and mercies the apostle holds forth, as the choicest means to preserve the soul from sin, and to keep at the greatest distance from sin, and if this won’t do it, you may write the man void of Christ, and grace, and undone for ever.

  1. 116. Ps 26:‸3, 4, 5, 6.
  2. 117. Gen‸ 39:‸9.
  3. 118. Rom‸ 6:‸1, 2. The stone called Pantaurus, is of that virtue, that it preserves him that carries it, from taking any harm by poison; the mercy of God in Christ to our souls, is the most precious stone, or Pearl in the world, to preserve us from being poisoned with sin.
  4. 119. 1 John 2:‸1, 2.