Lectures Upon Psalm 51

Lecture XVIII. On Psal. 51.1, 2. March 7. 1625.

FOlloweth the second use of the former Doctrine, and that is for exhortation, to persuade, and stir us all up, to do as David doth here, even to seek for the pardon of our sins, and to seek for it as he doth here; that is, 1. To seek it above all other things, and to make it our only suit as David doth here; and as the Publican when he went to pray begged nothing else, but this, Luk. 18.13. Lord be merciful to me a sinner. 2. Seek without delay to have this debt discharged; as Solomon adviseth the man who is in danger for debt discharged; as Solomon adviseth the man who is in danger for debt even to mortal man, Pro. 6.4, 5. Give no sleep to thine eyes, nor slumber to thine eyelids deliver thyself as a Roe from the hand of the hunter. 3. Seek it not coldly, and faintly but earnestly, and with all thy might; as David here, and Psal. 27.4. One thing have I desired of the Lord, and that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord ; that is, his mercy, his cheerful, and favorable countenance towards me, as Psal. 90 17. Let the beauty of the Lord our God be upon us.

Now for the better enforcing of this exhortation. I will first give you certain motives to persuade you to seek for your pardon. 2. I will show you the means how you may obtain it. 3. I will give you certain signs, and notes whereby you may know, whether you have obtained it or no.

And for the motives to stir us up to seek, and sue out our pardon, 1 Some of them have reference to the pardon it self; and 2 Some to us that are to seek and sue for it.

[ 1] First, this pardon may be gotten. If sins could have no hope to get the pardon of their sins, they could have no encouragement to seek it; but as Shec • niah saith to Ezra, Ezra 10.2 there is hope in Israel concerning this thing. There is not any sinner amongst us all (how many or heinous soe • e • his sins have been) but he may have hope to obtain the pardon of his sins if he seek it aright. For this we have his word that cannot deceive us, Mat. 12.31. I say unto you all manner of sin, and blasphemy shall be forgiven unto men. Matth. 18.27. The Lord of that servant (that ought ten thousand talents) was moved with compassion, and loosed him, and forgave him the debt. And though it be said of him that sinneth against the Holy Ghost, Matth. 12.32. that it shall not be forgiven him neither in this world, nor in the world to come ; yet the reason thereof is not because God cannot, or will not forgive so heinous as a sin, but because he that is gone so far cannot return to God, and seek his pardon, Heb. 6.6. It is impossible he should be renowned again unto repentance. And this motive to seek for our pardon we have given us, Esa. 55.7. Let the wicked return unto the Lord, and he will have mercy upon him, and to our God for he will abundantly pardon.

[ 2] Secondly, this pardon is worth the getting, and seeking for. For 1. It is full and general, and giveth us a discharge not only from our sins, but from the whole punishment due to us for them; not from such sins only, a • are known to us, and we have been able particularly to repent of, but from all our sins known, and unknown. So that when once we have gotten our pardon, for one sin, we have gotten the pardon of all, original, and a small, smaller, and greater, known, and unknown. Esa. 55.7. He doth abundantly pardon. So that as Christ never cared any but he made them perfectly, and every whit whole, John. 7.23. so is it said of him that he is able to save them to the uttermost, that come unto God by him, Heb. 7.25. Whom he once washeth, and cleanseth, he maketh them so clean that he leaveth no filth, no stain nor spot upon them, Esa. 1.18. Though your sins be as scarlet, they shall be as white as snow, though they be red like crimson they shall be as wool, that never received any die. Thus doth God account of them, that are once pardoned, Cant. 4.7. Thou art all fair my love, there is no spot in thee. All God's acquittances are general, not as men's only from the beginning of the world to that day that the acquittance is made, but from the beginning of the world to the end of it. When he pardoneth, he pardoneth not sins past only, but even those that are future have a ground of pardon in it, Psal. 103.17. The mercy of the Lord is from everlasting to everlasting upon them that fear him. And John. 13.10. He that is washed needeth not save to wash his feet, but is clean every whit. 2. This pardon where it is once given, can never be revoked or canceled again. He forgiveth not as man doth but when he forgiveth our sins he forgetteth them also, Ier. 31.34. I will forgive their iniquity, and I will remember their sins no more. To this mercy that belongeth which the Lord speaketh, Hos. 13.14. Repentance shall be hid from mine eyes. Whom God hath once pardoned he never so forsaketh that they shall quite loose his favor again, Psal. 37.28. The Lord forsaketh not his Saints, they are preserved forever. Therefore we are but once baptized, and brought to the laver of regeneration, Tit. 3.5. 3. This pardon sets us in as good state before God as if we had never sinned, so as he thinketh never the worse of us for any sin, we have committed when once we have our pardon. Nay we become much more dear unto him then if we had never sinned. As we see in the case of the Prodigal, whose father shown much more kindness unto and delight in him, then in his elder brother, Luk. 15.32. And in the kind respect, our Savior shown to Mary Magdalene, Mar. 16.9. He appeared first to her out of whom he had cast seven devils. And to Peter, Mar. 16.7. more then to any Disciple that ever he had. And this second motive, which hath reference to the fullness of this pardon, encouraged and moved David here to seek it so earnestly, as we may see verse 7. Wash me, and I shall be whiter then snow.

Now for the second sort of motives which have reference to ourselves; if we respect our own selves, there is great cause that we should above all things speedily seek for the pardon our sins.

First, In respect had to our death. For if death should seize upon us, before [ 1] we have gotten our pardon our case were desperate, and irrecoverable. If pardon be not gotten before, it will never be gotten. To him that is living there is hope (saith Solomon, Eccl. 9.4.) for a living dog is better then a dead lyon. And Eccl. 11.3. In the place where the tree falleth there it shall be, there it lieth, and will continue forever. If a man obtain not his acquittance, and discharge of his debt before he dieth, there is no way but one with him, to prison must he go, into that dungeon must he be cast, whence he shall never get out till he have paid the uttermost farthing, as our Savior speaketh in another case, Matth. 5.26. With such men hell followed death at the heels, Rev. 6.8. The rich man (so soon as he was dead) went into the torments of hell, Luke 16.22, 23. Now how soon, or how suddenly death may seize upon us none of us can tell; All men lie not long sick before they die; nor are sick at all, Eccl. 9.12. Man knoweth not his time; as the fishes that are taken in an evil net, & as the birds that are caught in the snare (while they are playing, and skipping and earing merrily) so are the sons of men snared in an evil time, when it falleth suddenly on them. In which respect they that have not their sins pardoned, must needs live in a continual fear of death, whensoever they think seriously upon it. As the Apostle saith, Heb. 2.15. Christ came to deliver them who through fear of death were all their life time subject to bondage. Whereas the man that hath gotten his pardon need not fear death at all, but may die in peace, and say with Simeon, Luke 2.29. Now Lord lettest thou thy servant depart in peace, for mine eyes have seen thy salvation. Yea may even look him in the face when he cometh, and insult over him as 1 Cor. 15.55. O death where is thy sting?

Secondly, In respect had to the afflictions of this life. For 1. Till our sins [ 2] be pardoned, there is no judgment we see or hear of, but we have cause to fear it, and to live continually in a certain fearefall expectation of judgment, as the Apostle speaketh. Heb. 10.27. We have cause to look for the curse of God in ourselves, and in our children, and in our goods, and in our good name; in our bodies, and in our minds. For so hath God threatened by Moses, Deut. 28.19. If thou wilt not observe to do all his commandments, and his statutes, all these curses shall come upon thee, and overtake thee. 2. Till our sins be pardoned, every affliction and judgment that doth befall us, will be intolerable unto us, will vex and disquiet us, so as we can with no patience, and comfort bear it. Sin is like unto old age, that maketh a man so weak, as even the grasshopper will be a burden unto him, as Solomon speaketh, Ecclesiast. 12.5. Or like a bile upon a man's back or shoulder, that maketh him unable to bear anything. This is the true cause of men's extreme impatience in every affliction; not the burden or extremity of the affliction so much, as their own galled backs, the biles, and sores that they have upon themselves, their own sins that are unpardoned, and unsubdued in them. And that which the Apostle speaketh of death, 1. Cor. 15.56. the sting of death is sin, may be said of every affliction, and cross, sin is the only thing that maketh it sting, and pain us so much as it doth. Whereas on the other side, when once we have gotten our pardon. 1. We may be secure, and void of the slavish fear of God's judgments before they come. As David when he had lifted up the light of his countenance upon him saith, Psal. 4.8. I will both lay me down in peace, and sleep ; and 91.5, 6. Thou shalt not be afraid for the terror by night, nor for the arrow that flieth by day, nor for the pestilence that walketh in darkness, nor for the destruction that w • isteth at noon day. 2. When judgments and crosses do come, we shall be able to bear them with patience and comfort, Prov. 18.14. The spirit of a man will sustain his infirmity. Rom. 5.1. Being justified by faith, we have peace with God. And then followeth verse 3. we glory in tribulations also.

[ 3] The third and last motive, is from the respect had to the comforts we enjoy, and desire to enjoy in this life. For 1. Till our sins be pardoned, we can have no assurance to obtain of God any of the good things of this life. Esa. 59.2. Your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. 2. Till our sins be pardoned, we can have no sound comfort in any of these blessings that we do enjoy, for we have them with God's curse. Unto them that are defiled, and unbelieving (saith the Apostle, Titus 1.15.) is nothing pure Pro. 1 32. The prosperity of fools shall destroy them. 3. Till our sins be pardoned, nothing that we do can please God, Heb. 11.6. Without faith it is impossible to please God. 4. Till our sins be pardoned, there can be no grace, nor goodness in us, Ezek. 36.25. I will sprinkle clean water upon you, and ye shall be clean from all your filthiness ; then followeth verse 26. A new heart also will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your flesh, and give you a heart of flesh ; and verse 27. I will put my spirit within you, and cause you to walk in my statutes.

And these five motives are in themselves effectual, and forcible enough to work in everyone of us, a care to seek, and sue for the pardon of our sins, and to seek it earnestly, and to seek it speedily, if God shall be pleased to work with them. For that is an undoubted truth, confirmed by infinite examples, in daily experience, which our Savior teacheth, John 6.44. No man can come to me, except my Father draw him. And I may say to you, as he doth in the next verse 45. Everyone therefore that hath heard these things, and hath learned of the Father, will come to Christ (the only purchaser, and disposer of God's pardons) to get his pardon

And now having finished the motives, I come to show you the means, how this pardon may be obtained; which is the second general point I propounded for the enforcing of this exhortation. And the means we must use are principally four.

First, The man that would obtain of God the pardon for his sins, must first bring his heart to a sense of his sins; this is that, that prepareth a man, and maketh him capable of a pardon. Thou that hast lived the civillest life that a man can lead, till thou canst bring thy heart to be troubled, and pained with fear, and heaviness for thy sins; canst have no hope to get thy pardon. Christ promiseth refreshing (nor indeed calls, nor giveth encouragement to any to come to him, but) only to such as are weary, and heavy laden, Matth. 11.28. And he prosesseth that he was sent to proclaim the Lord's Jubilee, and time of general pardon, and release to none, but to the broken hearted, and mourners, Isaiah 61.1, 3. And comparing himself to a good shepherd, he saith, Ezekiel 34.16. his office was to bind up that which is broken, and strengthen that which was sick, but to destroy the fat and the strong, and to feed them with judgment. For 1. None but such can heartily, and in good earnest seek for their pardon, nor make any great account of it, Matth. 9.12. The whole have no need of a Physician, but they that be sick. And God maketh more account of his pardons, then to cast them away upon such as care not greatly for them. 2. None but such can receive their pardon aright, nor believe it belongeth unto them, though Christ and his servants should offer it unto them, and persuade them to receive it. Mark 1.15. Repent ye▪ and believe the Gospel. But what repentance could that be that went before faith? Surely legal repentance, this which I now speak of.

The second means is prayer. The man that would obtain of God, the pardon [ 3] of his sins, must pray and cry to God importunatly for it; make it thy first and only suit▪ as if thou wouldst have no nay, nor crave anything else, till thou hast obtained it. 1. So the Lord describeth the poor sinners that shall come to him for mercy and pardon. Ier. 3 • .9. They shall come with weeping and with supplications. 2. God hath himself directed us unto this course, Esa. 55.6. Seek the Lord while he may be found, How shall that be? Call upon him while he is near. 3. This is a sure way; for to it a promise is made, as we see in the case of the Publican Luke 18 • 3. He went into the Temple to pray, and this was the whole sum and effect of his prayer, God be merciful to me a sinner ; and see the success, verse 14. I tell you (saith our Savior) this man went down to his house justified, rather then the other ; where by the word rather, we are not to understand, though neither of them were justified, yet of the two, this rather then the other, but that he went home justified, and not the other, as John 3 19. Men loved darkness, rather then light and not the light, and 1. Tim. 1.4. Endless genealogies minister questions rather then edifying, as if he had said, questions, and not edifying. 4. Another promise we have for this, Rom. 10.13. Whosoever shall call upon the name of the Lord, shall be saved. As if he should say, Whosoever can pray and cry to God for the pardon of his sins, shall be sure to obtain it. 5. Alas (will you say) how can we pray till our sins be pardoned▪ and till we have faith? Rom. 10.14. How can they call upon him, in whom they have not believed? I answer. 1. As there is a legal repentance, so there is a legal prayer, which though a man cannot have assurance that it shall speed, yet is it, as the legal repentance a good preparative to faith, and God hath been pleased to show respect unto it. Of such a prayer read Psalm 78.34. When he slew them, then they sought him; and returned, and inquired early after God. Did these men pray in faith? No verily, as we may see verse 37. for their heart was not upright with him. Yet had God a gracious respect, even to this prayer, verse 33. He being full of compassion, forgave their iniquity, and destroyed them not. 2. Men may have received some beginnings of true faith, and saving grace before they know, and perceive that their sins are pardoned, and such prayers are most acceptable to God, as we may see, Zac. 12.10. first God poured upon them the spirit of grace, and supplication ▪ they cried unto God, and mourned for their sins, & then 13.1. the fountain was opened unto them for sin and for uncleanness, & God useth not to open this fountain unto any, but unto such only.

[ 3] The third means, is humble confession of our sins unto God. He that desires to obtain pardon at God's hands, must accuse and condemn himself before God, and judge himself unworthy of all mercy. He that cometh to God by prayer to beg his pardon, must come as Benhadad's servants did, when they came to Ahab to crave mercy, 1 Kin. • 0 32. they came with sackcloth on their loins, and ropes about their necks, as men professing themselves worthy to die. In this manner came the prodigal to his father. Lu. 15.18, 19. Father, I have sinned against heaven and before thee, and am no more worthy to be called thy son. In this manner the Publican prayed, and confessed his sins, Luk 18.13. He stood afar off and would not lift up so much at his eyes unto heaven, but smote upon his breast. As if he should have said, ô wretched heart of mine, Lord, I am unworthy, I am unworthy to find mercy. And you know what success they both had, when they came in this manner to crave mercy, and how well they sped. And no marvel, for they that can come thus, have a promise, 1. John 1.9 If we confess our sins, God is faithful, and just, to forgive us our sins, and to cleanse us from all unrighteousness. And Mat. 2 • .12. He that humbleth himself, shall be exalted. The more we can accuse and condemn; vilify, and abase ourselves before God, the surer we may be, that he will justify, and raise us up.

[ 4] The fourth and last means to be used in this case, is faith in Christ. He that desireth to obtain pardon of his sins, must not rest either upon the sense he hath of his sins, or his prayer to God for the pardon of them, or his humbling himself in the confessing of them, but fly out of himself to Christ, rest upon him by faith, and look to obtain it only through his merit. By this means God's people have ever obtained pardon. These are they (saith one of the Elders to John, Revel. 7.1 • ) which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Thus speaks our Savior to Mary Magdalene, Lu. 7.50. Thy faith hath saved thee ; as i • he should say, it is not thy tears, but they faith that hath obtained thy pardon, For 1. this is able to do it. For it is the blood of Christ (and that only) that cleanseth us from all sin. 1 John 1.7. That is the fountain that i • opened to all God's people (that are thus prepared, as you have heard) for sin and for uncleanness. 2. Nothing but this, is able to do it Hebr 9.22. Without shedding of blood, is no remission.

And thus having finished the means we must use to get our pardon. I come to show you the signs how we may know whether we have gotten our pardon or no, which is the third & last point I propounded for the enforcing of this exhortation. A point of as great use and necessity as either of the former were.

[ 1] For 1. In this case that proverb is fulfilled. Pro. 13.7. There is that maketh himself rich, and hath nothing, and there is that maketh himself poor, yet hath great riches. Many a wicked man is confident, that he hath cleared all in God's debt-book, his sins are pardoned, Mic 3.11. Yet will they lean upon the Lord and say, is not the Lord among us? And on the other side many a good man hath his pardon, & knows not, nor can be assured that he hath it. It was so with David here. Nathan (upon his repentance) had told him 2 Sam 12.13. The Lord hath put away thy sin, thou shalt not die, and yet could he not believe it, nor be assured of it; And therefore begs it here so earnestly. The elect Apostles had obtained their pardon when Christ said to them, John 12.10. Ye are clean And yet Christ taught them to pray daily, Lu. 11.4. Forgive us our sins, the best had need daily to seek for more assurance, that they have it.

[ 2] Yea, 2. It is a matter of great difficulty to be assured of it. Therefore God bindeth this promise with an oath. Esa 54.9. As I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I will not be wroth with thee, nor rebuke thee. Therefore hath Christ annexed a reason to be a prop •• to our faith in the fifth petition, Mat. 6.12. and to none of the rest. Many of God's dearest servants find little assurance of the pardon of their sins, and they that have had it in great measure, yet have not had it at all times. See how comfortable, a • d confident David was at sometimes, Psal 27.1. The Lord is my light and my salvation, whom shall ••• re? At another time he was far otherwise, Psal. 88.1 • , 15. Lord why •• stest thou off my soul? Why hidest thou thy face from me? While I suffer thy terrors, I am distracted. So Paul sometimes was most assured, Rom 8 38, 39. I am persuaded that neither death, nor life, nor Angels nor principalities, nor powers, nor things present, nor things to come, nor h • ight, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Jesus Christ our Lord. Sometimes again he had his inward terrors and fears, 2. Chr. 7.5. and was perplexed greatly, 2. Cor. 4.8. And this ariseth.

First, From the weakness of faith, that is in the best; and slowness to belief [ 1] that is in us all by nature. They were believers to whom Christ said, Luke 24 25 O fools, and slow of heart to believe. The greatness and strangeness of the blessing, doth even astonish, and amaze them so, as they cannot be persuaded God should show mercy to such wretches, as they know themselves to have been. As it is said of the Apostles when Christ appeared to them, first after his resurrection, Luke 24.41 They believed not for joy, and wondered. And Peter when he was brought out of prison by the Angel, Acts 12 9 Wist not that it was true that was done by the Angel, but thought it was but a vision.

Secondly, Sometimes from the violence of temptation. For the faithful [ 2] are compared to bruised reeds, Matth. 12.20. and temptations are compared to Winds, and Tempests, Matth 7 5. now a reed (specially a bruise I reed) is easily shaken with the Wind, Matthew 11.7. and if we had not a gracious promise of Christ, Matthew 17.25. A bruised reed shall he not break, it were not possible but the strength and violence of the temptations the faithful are subject to, would quite overthrow their faith. It was temptation that deprived • ob of his assurance, and made him cry, Job 16.9 He teareth me in his wrath, who hateth me; he gnasheth upon me with his teeth, mine enemy sharpeneth his eyes upon me. It was temptation that deprived David of his assurance when he cried, Psal. 22.1. My God, my God why hast thou forsaken me?

Thirdly, Sometimes from this that they kept their pardon no better. That [ 3] whereas once they had it so fair written, and in such Capitall letters that they could have run, and read it, now through their carelessness, and sensuality they have so soiled it, that they cannot read it. So did the Church loose her assurance. Cant. 5 6. Her beloved had withdrawn himself, and was gone. Her sensuality was the cause of it as you may see, verse 3. In her answer unto Christ. I have put off my coat, how shall I put it on? I have washed my feet, how shall I defile them?

Yet as we have shown before that our pardon may be obtained, so may we even in this life know and be assured, that we are pardoned, a • d cleansed from all our sins, Job was assured of his salvation, and consequently that his sins were forgiven, Job 19.25. I know that my redeemer liveth: whom I shall see for myself. And Paul speaketh thus of all the faithful, Rom. 5.11. Not only so (we are not only reconciled to God, and shall be saved) but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement. And indeed, though our sins be pardoned, yet unless we know they be pardoned, we can have no sound comfort nor joy. That maketh David cry thus to God, Psalm. 35.3. Say unto my soul; I am thy salvation : as if he had said. Let me know it Lord, and Psalm 51.8. Make me to hear joy and gladness. As if he had said, Nathan hath told me so, but I cannot hear and believe what he saith, Lord make thou me to hear it, then I shall have joy a • d gladness, and never till then.

This is therefore a matter worth the hearkening unto, how we may know our sins are pardoned. How may that be known?

[ 1] I answer 1. We may not be our own judges in this case, Prov. 28.26. He that trusteth in his own heart is a fool. Prov. 30.12. There is a generation that are pure in their own eyes, and yet they are not washed from their filthiness.

[ 2] 2. The Lord only by his word must be judge in this case; that even as it was under the Law, no man that had been a Leper himself, or whose house was infected with leprosy, might judge himself or his house to be clean, till the Priest (who was a type of Christ) by the mark God himself had given, had pronounced them to be clean, Levite. 13.37. The Priest shall pronounce him clean. And therefore Christ when he had cleansed the lepers, bad them Lu 17 14. Go show yourselves to the Priest. Even so may no man judge himself to be clean from his sins, till he be such a one as God in his word hath pronounced to be clean. And these notes and marks are principally four.

First, If a man came by his pardon that way, and by those four means that [ 1] you have heard of. Examine therefore your hearts that think ye are sure your sins are forgiven. How came you by this assurance? Did God so prepare you by an effectual sight, and sense of sin, and of your wretched, and damnable condition by reason thereof? Was thy heart thereby brought to cry fervently unto God for thy pardon? Wert thou made able humbly, and freely, and particularly to confess thy sins, to accuse, and condemn thyself before God? Wert thou brought thereby to despair of all help and comfort any way else, but only in Christ, and so to fly to him to obtain thy pardon? Then mayest thou have good hope that thy sins are pardoned.

[ 2] Secondly, If a man feel himself to be sanctified, and changed by the spirit of Christ, then may he be sure he is justified, and washed from his sins, by the blood of Christ. Where God pardoneth sin, there he subdueth, and destroyeth the power of it Micah. 7.18, 19. When he had said, Who is a God like unto thee, that pardoneth iniquity : he addeth, he will have compassion upon us, he will subdue our iniquities, Rom. 6.14. Sin shall not have dominion over you: for you are not under the Law, but under grace. When Christ hath once procured for a man the pardon of his sin, he turneth the heart quite from it, and worketh in him such a change, as he becometh another man, Acts 3.26. God hath sent his Son to bless you, in turning everyone of you from your iniquities. See some examples, and experiments of this. What a marvelous change was wrought in those converts of Ephesus, that had used curious arts? after God had pardoned their sins, they did so hate that sin that they had lived in, that they burnt the books that had been the means, and instruments of that sin, though they came to the value of 15000 pieces of silver, which was at the least eight hundred pounds sterling. Acts 19.19. So after Peters sin of denying Christ for fear, was pardodoned: what a change was wrought in him? None of all the Apostles so bold in confessing Christ, afterwards as he was Acts 2.14.3.12.4.8. So when Paul's sin of hating and persecuting of the Saints was pardoned; never did any of God's servants show that love to the Saints that he did. See how many he sends special salutations to, and in how kind a manner, Rom. 16. See in what terms he expresseth his affections to the Saints oft times, Phil. 4.1. My brethren dearly beloved, and longed for, my joy, and Crown. And Philem. 12. He calls Onesimus a poor servant his own bowels. Yea, where sin is pardoned, not the outward man only, but the very heart is changed. Ezekiel 36.25—27. Then will I sprinckle clean water upon you, and ye shall be clean from all your filthiness. A new heart also will I give you, and I will put my spirit within you and cause you to walk in my statutes.

Thou therefore that art persuaded thy foul sins are pardoned, try it by this note. Is thy heart now quite turned from these sins, that above all other thou now hatest them most; art most afraid of them, shunnest the beginnings, and occasions of them? Yea thou that hast been the civilest man, dost thou find a change wrought in thee, a new heart given thee? Then thou mayst have a comfortable assurance that thou hast indeed obtained thy pardon.

Thirdly, if a man feel that the knowledge of God's love in pardoning his sin [ 3] hath wrought in his heart a true love to God, and that the change I told you of proceedeth from his love to God: This note thou shalt find given by our Savior, Luke 7.47. Her sins which are many are forgiven her, for she loved much. This property of a man whose sins are pardoned you shall see in David, Psal. 116.1. I love the Lord because he hath heard my voice, and my supplication ; And what was his supplication? Even for pardon of his sin as you shall see ver. 3, 4. The sorrows of death compassed me, the pains of bell gat hold on me, I found trouble, and sorrow; then called I upon the name of the Lord, O Lord deliver my soul. And in Peter whom when Christ would comfort, and assure that his sin was pardoned, by what note doth he labor to assure him of it? Job. 21 15. Simon thou son of Jonah lovest thou me more then these? For indeed no man can love the Lord, and obey him out of love, but he that first is persuaded of God's love to him in the pardon of his sins, 1 John. 4.10. Herein is love, not that we loved God, but that he loved us; and sent his Son to be the propitiation for our sins.

Hast thou no love to God, to his Word, and servants? Dost thou all that thou dost in his service out of by-respects? Flatter not thyself thy sins are not pardoned.

Fourthly, If the love that we bear to God for the pardoning of our sins, [ 4] can make us unfeignedly willing to forgive all men even those that have most wronged us. This note is given with great earnestness, and asseveration by our blessed Savior, not only in the fifth petition, Mat. 6.12. but immediately after the end of the whole prayer, Mat. 6.14, 15. For if ye forgive men your heavenly father will forgive you, if ye forgive not men neither will your father forgive you.

Canst thou not forgive thy greatest enemies? Strivest thou not against the motions to revenge, and malice? Art thou not humbled for them? Certainly thy sins are not yet pardoned, thou art still in thy sins. An hypocrite can give much, and do many kindnesses to them that never wronged him. A man may bestow all his goods to feed the poor, and yet not have charity. 1 Cor. 13.3. Luke 6.32, 33. If you love them that love you, and do good to them that do good to you, what thank have ye? For sinners also do the same. But out of love to God to forgive them that have wronged us, and love our enemies, that argueth a man's sins are pardoned.

Lecture XIX. On Psal. 51.1, 2. March 21. 1625.

WE have already heard that in these words there were three things principally to be observed. 1. That David in the great distress he was now in flieth unto God by prayer, and seeketh help; and comfort that way. 2. That in this prayer wherein he seeketh help, and comfort from God, he begs nothing but the pardon of his sins. 3. That the only ground of his hope to speed well in this prayer, and to obtain the pardon of his sins, was the knowledge he had of the mercy of God. The two first of these we have already finished, it followeth now that we proceed to the third, and last of them.

It is therefore here to be observed. 1. That seeking pardon of his sins at the hands of God, he pleadeth nothing but mercy, hopeth to obtain it no other way, maketh that the only ground of his hope in this suit, and crieth Have mercy on me, ô Lord. 2. That the thing that made him hope he should find this mercy with God, was nothing he found in himself, but only the knowledge he had of the Lord's gracious disposition. Have mercy upon me, ô God, according to thy loving kindness, according to the multitude of thy tender mercies. As if he had said, ô Lord there is nothing else to move thee to have mercy upon me, but only thine own gracious, and merciful disposition. 3. Yet had David before his fall done many good works. Suffered great wrongs from Saul, with wonderful patience and freedom from desire of revenge, 1 Sam. 24.5▪ 6. Showed marvelous zeal for God in fighting his battles, 1 Sam. 25.28. Showed marvelous love to the Word, and worship of God, Psal. 27.4. One thing have I desired of the Lord, and that will I seek after, that I may dwell in the house of the Lord all the days of my life, and 84.1. How amiable are thy tabernacles, O Lord of hosts. And even at this instant when he maketh this prayer to God, there was a great deal of goodness, and grace in him. 1. He confesseth freely his sin unto God, verse 3, 4. 2. He was wonderfully humbled for it, and grieved, and broken hearted, verse 8.17. 3. His heart was quite changed, and turned from his sin unto God, he loved him unfeignedly, and desired his glory, verse 13, 14. 4 And all this he did in uprightness of heart, verse 6. Yet now coming to beg pardon of his sins, he groundeth his hope to obtain it, upon none of his former good works, upon none of the goodness that he found now in himself, but only upon the mercy of God.

Now from these three points thus observed, in the Text, this Doctrine ariseth for our instruction.

That the best of God's servants, have no other ground of hope to find favor with God, for the pardon of their sins, but only in the mercy of the Lord. Upon this God's choicest Saints, have built always; and in seeking pardon of their sins have pleaded nothing but this. So doth David here, and so doth he in many other Psalms Psal. 6 2, 4. Have mercy upon me O Lord for I am weak; return ô Lord deliver my soul, ô save me for thy mercies sake : and 25.6, 7. Remember ô Lord thy tender mercies, and thy loving kindnesses for they have been ever of old, according to thy mercy remember thou me, for thy goodness sake ô Lord. So doth Daniel in his prayer, Dan. 9.9. To the Lord our God belong mercies, and forgivenesses. All pardons are mercies, and are obtained by mercy only. Yea in all their prayers wherein they have sued to him for any blessing this hath ever been in their eye, and that which they have built all their confidence upon, Psal. 5.7. As for me, I will come into thy house in the multitude of thy mercy. This shall ever draw me, and encourage me to come unto thee. And 69.13. O God in the multitude of thy mercy, hear me ; And 115.1. Not unto us, Lord, not unto us, but unto thy name give glory for thy mercy, and for thy truths sake. But what should I heap up testimonies in so plain a case? And yet because it is so useful, and comfortable a point, I will not pass over it too slightly, but insist a while upon it so far as I shall judge necessary for your edification. And before I come to the reasons, and grounds of the Doctrine I will answer two main objections, that the heart of man will be apt to make against this Doctrine.

First, How can our hope to find favor with God be grounded only upon the mercy of God? How can the pardon of our sins, be ascribed to the mere mercy of God, and to his free grace; when we obtain not this favor of God till it was dearly bought, and purchased? 1 Cor. 6.20. Ye are bought with a price. Yea sucha price as was 〈 in non-Latin alphabet 〉 fully answerable in worth to the souls of all God's elect, and to that which God hath given us, 1 Tim. 2.6. He gave himself a ransom for all. The Lord forgave not one farthing of that sum wherein we stood indebted to him, till he was fully satisfied for it. First, he [ 1] exacted and received by Christ's passive obedience, the whole forfeiture of our obligation he had against us, and so came we to the pardon of our sins. In which respect it may be said as Esa. 40.2. We have (in our surety) received at the Lord's hand double for all our sins. Secondly, he exacted and received [ 2] also in Christ's active obedience, the whole debt of obedience to his Law, that we did owe unto him. For Christ our surety, not for himself, but for us, fulfilled all righteousness. Matth. 3.15. And so came we to the title and right, we have to the Kingdom of Heaven. So that it may seem (not the mere mercy, and free grace of God, but) Christ is the only ground of our hope, as he is called. 1. Tim. 1.1. The Lord Jesus Christ is our hope, And 1. John 2.2. He is the propitiation for our sins.

To this I answer. That the foundation of all our hope and comfort we have in Christ, is in the mercy and free grace of God only. For although the pardon of our sins and salvation of our souls, in respect of Christ our surety, was no free gift, but a dear purchase; and the Lord shown no mercy at all to him, but justice only, yea rigor of justice, Rom. 8.32. He spared not his own son, but delivered him up for us all. Gal. 3.13. Christ hath redeemed us from the curse of the Law, being made a curse for us. Look upon him when he was in his agony and passion, paying our forfeiture, and there was nothing to be seen from top to toe, soul and body, but the curse of God, he was all curse, made a curse.

Yet do we obtain this pardon, and the salvation of our souls, not by purchase, but by the free gift of God. Esa 9. • . Unto us a Son is given. John. 4.10. If thou knewest the gift of God. And the mercy, and free grace of God never appeared so much to us-ward, in all the works that ever he did, as in this work of redeeming us from our sins, by the blood of Christ. For thus speaketh the Apostle, Ephes. 1, 7. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace ; the riches of God's grace appeared in this.

Observe this (I pray you) in five points.

First, It was the wonderful mercy of God to us, and nothing else, that moved [ 1] him to find out, and appoint the means to satisfy his own justice by. It was the Lord himself that did fore-ordain his own Son to be our propitiation. Rom. 3 27. He purposed this in himself. Ephes. 1.9. And so the Lord indeed made satisfaction unto himself, 2. Cor. 5.19. God was in Christ, reconciling the world to himself ; His love and mercy appeared more unto us in this, then if by his absolute prerogative, he had forgiven us, without exacting any satisfaction at all John 3.16. God so loved the world, that he gave his only begotten Son ; And John 4.10. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.

Secondly, It was the wonderful mercy of God to us, and nothing else, that [ 2] moved him to give any of us to Christ, and to appoint us in his eternal counsel, to be of that small number, that should receive benefit by him, John 17.6. Thine they were, and thou gavest them me, and verse. 9. I pray not for the world, but for them that thou hast given me, for they are thine.

Thirdly, It was the wonderful mercy of God to us, and nothing else, that moved him to give any of us the grace to receive Christ by faith, being offered to us [ 3] in the ministry of the Gospel, and to obey him, John. 6.44. No man can come to me, except the Father which hath sent me draw him.

Fourthly, It was the wonderful mercy of God, and nothing else that moved [ 4] him to accept of the satisfaction, which Christ our surety hath made for us, and not to exact it at our own hands. For nothing bound him to it, but his own free promise. In which respect, all the Elect that shall have benefit by Christ, are called heirs of promise, Hebr. 6.17. And therefore the Apostle saith, Ephesians 1.6. It was to the praise of the glory of his Grace, that he hath made us accepted in his beloved. As though he should say, the glory of his grace is wonderfully set forth in this, that he will accept of Christ's satisfaction for us.

Fifthly and lastly. It is his wonderful mercy, and nothing else that moveth [ 5] him to perform this promise, and to keep covenant with us, considering how weak and staggering our faith, and obedience is, and how oft we break covenant with him. And this made Solomon to fall into that admiration. 1 Kin. 8.23. O Lord God of Israel, there is no God like unto thee, in heaven above, or in earth beneath, who keepeth covenant, and mercy with thy servants, that walk before thee with all their heart. As if he had said: It is the mercy of God that he keepeth Covenant even with such. And thus have I finished the answer to the first objection, and shown you, that it doth no whit derogate from the mercy and free grace of God, but amplifieth, and advanceth it greatly, that we obtain pardon of our sins, by the merit of Christ's blood, and no other way.

The second objection is. How can it be said; that we have no ground of hope to find favor with God, and the pardon of our sins, but only in God's mere mercy and free grace? Will a man's good works do him no good in this case? Is there no ground of hope, and comfort for us in that goodness, and grace, that God hath wrought in our hearts by his holy spirit? The Scripture teacheth us, that there be sundry graces, and good works, that may give us much comfort in this case, and be good grounds of hope unto us, that we shall find favor with God. As 1. If a man can find he doth truly fear God, Proverbs 14.26. In the fear of the Lord is strong confidence; and his children shall have a place of refuge. 2. If a man can find he hath been of conscience towards God, given unto works of mercy, Psal. 18. • 5. With the merciful, thou wilt show thyself merciful ; and 41 1. Blessed is he that considereth the poor, the Lord will deliver him in time of trouble ; and I am. 2.13. Mercy rejoiceth against judgment. 3. If a man can find that of conscience towards God, he can forgive his enemies, Matth. 6.14. If ye forgive men their trespasses, your heavenly Father also will forgive you. 4. If a man can find, that he is able with an upright heart, to confess his sin unto God, even that is a good ground of hope, that God will forgive it. For thus David reasoneth here, verse 2, 3. Cleanse me from my sin, for I acknowledge my transgressions. 5. and lastly. If a man can but humble himself, and mourn before God for his sin, even that will give him good hope of comfort. For Christ saith, Mat 5.4. Blessed are they that mourn, for they shall be comforted. And the Publican doing so, went home justified, Luke 18.14.

My answer to this objection, shall consist of two parts. 1. I will show you how much is to be ascribed unto good works, and to that goodness and grace, that God's children may find in themselves. 2. I will let you see that this doth nothing derogate from the truth of my Doctrine, concerning the reposing all our hope in the mercy of God only.

[ 1] For the first. I say first of all, that these good works and graces, we find in ourselves, though they be not the causes why God pardoneth our sins, yet are they certain and infallible signs, that we have found mercy with God, and that our sins are pardoned. For thus runneth the covenant of God. Ezek. 36.25. I will sprinkle clean water upon you, and ye shall be clean ; and then followeth verse 26. A new heart also will I give unto you, and a new spirit will I put within you. And thus speaketh our Savior of Mary. Lu. 7.47. Her sins which are many, are forgiven her, for she hath loved much. As if he had said, she could not have had this grace to love me, as she doth; if her sins had not been forgiven.

Secondly. This grace and goodness, which a man findeth in himself, may be a ground of hope unto him, that God will respect his prayers, John 9 3. We • know that God heareth not sinners, but if any man be a worshipper of God, and doth his will, him he heareth. John 3.22. Whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight. The Angel telleth Cornelius, Acts 10.4. thy prayers, and thine alms, are come up for a memorial before God ; Certainly his alms made his prayers more effectual with God.

Thirdly. The goodness and grace which a man findeth in himself, may be [ 3] a sound ground of comfort unto him, even in greatest affliction. So was it to Paul. 2 Cor. 1.12. Our rejoicing is this; even the testimony of our conscience, that in simplicity, and godly sincerity, we have had our conversation in the world. So was it to Job, the testimony that his own heart gave him of the conscience he had made of all uncleanness, of dealing equally with his servants, of his mercifulness to the poor, of his freedom from covetousness, and maliciousness. Job 31. And of his hearts love to the Word, and pure worship of God, Job 23.12. sustained and yielded him great comfort in his extreme affliction, as you may see Job 31.35, 36. If mine adversary (man or Satan) had written a book against me, surely I should take it upon my shoulder, and bind it as a crown to me. So was it to Hezekiah, when he had received from God the message of death. Isaiah 38.3. Remember ô Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight.

Fourthly. These good works, this goodness, and grace that a man findeth in [ 4] himself, are foundations, upon which a man may confidently ground, and build his hope, to receive a reward, and blessing from God: This a man must believe. Hebr. 1.6. He that cometh to God, must believe that he is a rewarder of them that diligently seek him. Yea, a man may ground his hope upon this, to receive the greatest reward and blessing of all, even eternal life. 1 Tim. 6.18, • 9 Charge rich men, that they be rich in good works, ready to distribute, laying up in store for themselves, a good foundation, against the time to come, that they may lay hold on eternal life.

Fifthly. I will say more then all this, when a man is to seek comfort, and hope [ 5] to find mercy with God, he must look first for it here, We read. Rom. 8.28—30. of certain degrees, whereby the Lord worketh our salvation, like the steppes of Jacob's ladder, of which we read Gen. 28.12. whereof the highest were in heaven, the lowest upon the earth. And although the Lord in his work begin at the highest step, and so come downward 1. He foreknoweth us, loveth us, setteth his affection upon us. 2. He predestinateth us, 3. He calleth us, 4. He justifieth us, 5. He sanctifieth, and glorifieth us Yet in our work, when we would find comfort in the assurance of our salvation, we must begin at the lowest step, and so go upward. We must as David did Psal, 77.6. Commune with our own hearts, and let our spirits make diligent search, what sanctification, what goodness, and soundness of grace we can find wrought in our own hearts. This sanctifying grace is called the Lord's earnest, and seal, which we have received, and have the keeping of ourselves. 2 Cor. 1 22. He hath sealed us, and given us the earnest of the spirit in our hearts. Commune therefore with thine own heart, and search for this earnest, this seal, and if thou find it, thou mayest boldly reason thus: I am sanctified, therefore justified, justified, therefore called; called, therefore predestinated; predestinated, therefore loved of God. And thus have I finished the first part of my answer to this second objection, and shown you how much is to be ascribed unto good works in this case.

[ 2] Now I come to the second part of it. Though therefore good works be indeed foundations of our hope, and comfort (as you have heard) yet are they but secondary foundations; as the Apostles, and Prophets are called the foundations of the Church, Ephes. 2.20. Revel. 21.14. like the fills you lay in the building of your houses, that have a stronger foundation under them upon which both the weight of them, and of the whole house doth lie; the main foundation of all the hope, and comfort we can have in any of our good works, in any goodness that is in us, is the mercy of God only. This will appear evidently to you in two points.

[ 1] First, it was his mercy only that moved him to work this grace in us. Phil. 2.13. It is God that worketh in you both to will, and to do of his good pleasure. Who maketh thee to differ from another (saith the Apostle, 1 Cor. 4.7.) and what hast thou that thou hast not received?

[ 2] Secondly, it is mercy only that moveth him to accept or reward any good that we do, Psal. • 2.12. Unto thee ô Lord belongeth mercy, for thou renderest to every man according to his work ; and 130.4, 5. If thou should▪ mark iniquities (even the blemishes, and foul stains of our best services) ô Lord who shall stand? But there is forgiveness with thee that thou mayest be feared, or served. And that made Nehemiah 1 • .22. to pray thus, Remember me ô my God concerning th • also, and spare me according to the greatness of thy mercy.

Lecture XX. On Psalm 51.1, 2. March 28. 1626.

NOw the Reaso • s, and grounds of this Doctrine, why the best of God's servants have no other ground of hope to fi • de favor with God, for the pardon of their sins, but only the mercy of the Lord; why they have never pleaded their own goodness but his mercy only, are principally two. 1. The utter insufficiency that is in their own goodness to ground their hope upon it. 2. The all sufficiency that is in the mercy, and goodness of God, to ground their hope, and confidence upon it.

[ 1] In respect of the first; hear the confession of a man that was rare, and singular for piety, 2 Cor. 2.11. Though he were in nothing behind the very chiefest Apostles ; yet he professeth he was nothing. Three things there be, that will make it evident that the best man that is, cannot trust to, or rely upon any goodness [ 1] that he finds in himself. First, Himself knoweth many blemishes, and stains in his best works. Esa. 64.6 All our righteousnesses are as filthy rags. He hath no light, no truth of grace that feeth not this. If we say that we have no sin (saith the Apostle, 1 John 1.8.) we deceive ourselves, and the truth is not in [ 2] us. Secondly, Though himself knew no blemish in his good works, no evil by himself, yet he knoweth the Lord's pure eyes may, though he cannot. 1 Cor. 4.4. I know nothing by myself (saith Paul ) yet am I not hereby justified; but he that judgeth me is the Lord. This made David cry, Psal. 143 2. Enter not into judgment with thy servant: for in thy sight shall no man living be justified. [ 3] Thirdly, Admit the goodness that is in us, had no imperfection in it at all, that either ourselves or the Lord cou • d find, yet were there no trusting in it, that for it God should pardon our sins past, much less give us eternal life. For 1. It is no more then we are bound to for the present, and therefore cannot satisfy for that that is past. Luke 17.10. When ye have done all those things that are commanded you, say, we are unprofitable servants; we have done that which was our dut • to do. 2. There is no proportion betwixt that goodness that is in us, and that which we look to receive from God for it. What is all the money we can make (all that we can do or suffer) towards the payment of a debt, of ten thousand talents? and such a debt is our sin, Mat. 8. • 4. What proportion is there between the service we can do to God for a few years here, to the wages, and reward we look for, the eternal happiness, and glory of the li • e to come? • Cor. 4.17. Our light affliction which is but for a moment, worketh for us (fitteth, and prepareth us for) a far more exceeding, and eternal wright of glory. Rom. 8.18 I reckon that the sufferings of this present time, are not worthy to be compared, to the glory that shall be reviled in us.

Now (for the second Reason) on the other side, the mercy of God is such, [ 2] and so all sufficient as we may safely ground our hope upon it. In which respect the Prophet saith, Psal. 9.10 They that know thy name will put their trust in thee. They that know how merciful the Lord is, cannot choose but put their trust, and confidence in him. I will go no further for the setting of this forth unto you, then to those three things which David here in my Text speaketh of, and which he observed in the Lord's gracious disposition, and on which he grounded his hope. 1. There is in the Lord loving kindness. 2. There are in the Lord tender mercies. 3. There is in the Lord a multitude of tender mercies.

For the first, The Lord is of a gracious, and kind, and liberal disposition. [ 1] Joel 2.13. The Lord is gracious, and of great kindness. The love he showeth, the good he doth to any of his people, is most free, and hath no cause no ground at all, but in himself alone. The love we bear to any, useth to have some ground in the party that we do love, we see somewhat in the party, that moveth us to it at first. But the love the Lord beareth to us, had no ground at all in us but in his own goodness, and loving kindness alone. The Apostle therefore calleth it, 2 Thess. 1.11. 〈 in non-Latin alphabet 〉 , The good pleasure of his goodness. He set his love upon us, (as Moses saith, Deut 7 7, 8) because he loved us. He even resteth in his own love (as the Prophet speaketh, Zeph. 3.1.) and seeketh no further. So speaketh the Lord, Exod. 3 •• . I will be gracious to whom I will be gracious, and I will show mercy, on whom I will show mercy. Nothing moved him to be gracious, and merciful unto us but only his own good will, and pleasure. So Esa. 43.25. I, even I am he that bl ••• eth ou • thy transgressions for mine own sake. So 2 Sam. 7. • 1. For thy words sake, and according to thine own heart thou hast done all these great things. True it is, that after the Lord hath set his love upon us he worketh that in us by his grace that maketh us amiable, and beautiful in his sight, and so causeth him to love us the more. This is excellently set forth, Ezek. 16.9—14. He anointed his beloved one with oil, clothed her with broidered work, covered her with silk, de • ked her with ornaments, put bracelets upon her hands, and a chain about her neck, decked her with gold, and silver, made her exceeding beautiful (mark how grace, and piety doth beautify the soul in God's eye) But when he first set his love upon us, he saw nothing in us that did move him to love us; as is also notably set forth in that 16. of Ezek. When the Lord first passed by his beloved (as it is said, verse 8) and looked upon her, and her time was the time of love ; when he first loved her: what was there in her to move him to it? See that verse 6. When I passed by thee, and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, live, yea I said unto thee when thou wast in thy blood, live. Mark how earnest the Lord is to persuade us, of the freeness of his love to us, and how it grew not at all from any respect he had, to any goodness was or should be in us, but from his own loving kindness, and goodness alone. And this is the first thing that Davi • here considered in the mercy, and goodness of the Lord that made him to hope he should find mercy with him for the pardon of his sin.

Secondly, In the Lord there are tender mercies, bowels of mercy, as the [ 2] word racham which is here used doth properly signify. For thus it hath pleased the Lord to condescend unto our capacity, and to make known unto us in his Word his gracious disposition, by comparing himself unto a most tender hearted man or woman, and attributing bowels unto himself. Isaiah 63.15. Where is the multitude of thy bowels, and of thy mercies towards me; are they restrained? Luke 1.78. Through the bowels of the mercies of our God, whereby the day spring from an high, hath visited us. And this comparison standeth in [ 1] two points. 1. As a tender-hearted man or woman, when they see any to be in misery, cannot choose but pity them, and grieve for them, and feel their bowels within moved, and pained with it; and this is the very nature of man, humanity, and not the corruption of nature. As it is said of our Savior, Mat. 9.36. When he saw the multitude fainting, and scattered abroad as sh • epe having no shepherd, 〈 in non-Latin alphabet 〉 his bowels yearned, or were moved towards them, (ô that the beholding of men in that misery, could move us so) and Hebr. 4.15. that he is touched with the feeling of all our infirmities, he doth 〈 in non-Latin alphabet 〉 condole, and grieve, and suffer with us when we do grieve, and suffer. So the Lord when he seeth any of his people to be in misery, he cannot but pity them, and be moved with it, and grieve with them. I am. 5.11. He is pitiful, and of tender mercy. Exod. 22.27. When he crieth unto me, I will hear, for I am gracious. So it is said Judge. 10.16. His soul was grieved for the misery of Israel. And Esa. 63.9. In all their affliction, he was afflicted. How can that be (will you say) seeing himself was the author of all their affliction. Amos 3.6. Shall there be evil in a City, and the Lord hath not done it? How is it possible that the Lord would so sharply correct his people, and bring them to that misery, if it did so grieve him to see them in misery? I answer; 1. that this is possible enough. Did you never hear of a Judge that did shed tears, even in giving of sentence of death upon a malefactor, and shown a fatherly affection towards the poor wretch, even at that time? like Joshua to Achan. Josh. 7.19. My son I pray thee give glory to the Lord God of Israel. Did you never know any father so tender-hearted, as when he hath whipped his child, he hath done it with tears in his eyes, yea, he could not contain, but must needs let his tears fall, he hath smitten, and wept, and been as apt to cry, even as the child it self? Surely so it is with the Lord. Psalm. 103.13. As a father pitieth his children, so doth the Lord pity them that fear him ; Even when he correcteth us, he pitieth, and his bowels yearn towards us. 2. He never afflicteth us, nor bringeth us unto misery, but when his love constraineth him to do it; he must needs do it, unless he would see us perish, and that his love to us, will not suffer him to do. The Lord's love to his children is not fondness, like the love of many foolish parents; his pity is not like the pity that is in many men; of which we have a proverb, foolish pity, mars the City, that may be called well, Crudelis misericordia. But the Lord's love is guided by his infinite wisdom, and judgment; he will correct the dearest of his children, and that sharply too, rather then he will see them spoiled. 1. Cor. 11.32. When we are judged, we are chastened of the Lord, that we should not be condemned with the world. Yet taketh he no pleasure in correcting them; but as he doth it, most unwillingly. Psal. 103.8. He is slow to anger, Lament. 3.33. He doth not afflict willingly, nor grieve the children of men ; so is he most apt to repent him of the evil he is constrained to bring upon them, and to be troubled with it. Therefore it is said of him, Joel 2.13. and in many other places, that he repenteth him of the evil. Both which properties are most pathetically expressed, Hosea 11.8, How shall I give thee up Ephraim? How shall I deliver thee up Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? Mine heart is turned within me, my repentings are kindled together. And this is the [ 2] first point in this comparison. Secondly, the very sight of the misery another is in, will move a man that hath the bowels of a man, and is tender-hearted to pity his case, and be willing to help; without any other respect at all to the person (be he friend or foe, good or bad) only because he seeth him to be in misery, Mine eye affecteth my heart (saith the Church, Lamen. 3.51. because of all the daughters of my City, yea, the more the misery is that he seeth any man in, the more he will pity him, and be ready to help him; as we see in the example of the Samaritan, Luke 10 33, 34, When he saw the Jew stripped of his clothes, and wounded, and half dead, he had compassion on him, and went to him, and bound up his wounds, &c. And in this respect, it is oft mentioned, as a duty we owe to them that are in misery to visit them, to go and see them. I am. 1.27. Pure religion, and undefiled before God, is this, to visit the fatherless, and the widow in their affliction. But you will say, is that enough? I answer, yes, he that doth that (if he have a man's heart in him) cannot choose but do what he can to help him. They have cut off my life in the dungeon (saith the Church, Lament. 3.53) and cast a stone upon me, because they would not see my misery, and therefore that is noted for the cause, why neither the Priest not the Levite helped the poor man; they could not abide to look on him, but passed by on the other side, Lu. 10.31, 32. Even so is it with our most merciful and tender-hearted Father, the very sight of our misery without any other motive in the world, is sufficient to move him to pity, and help us, yea the more our misery is, the more ready will he be to succor us, Exod. 3.7 See how pathetically the Lord speaketh. Surely I have seen the affliction of my people, for I know their sorrows, and am come down to deliver them. Jeremiah 31.20. My bowels are troubled for him, I will surely have mercy upon him saith the Lord. Yea, the sight of the misery even of wicked men, doth work this upon his tender heart, Psal 146.7, 8, 9. The Lord looseth the prisoners, the Lord openeth the eyes of the blind; the Lord raiseth them that are bowed down; the Lord preserveth the strangers, he relieveth the fatherless and widow. So again, Psalm 78.38. He being full of compassion, forgave their iniquity, and destroyed them not; yea, many a time turned he his anger away, and did not stir up all his wrath ; and yet these men were but hypocrites, they never sought to God, but in their affliction, verse 34. and 36. They did but flatter him with their mouth, and lied unto him with their tongues. And thus have you seen the tender mercies of the Lord.

Thirdly. In the Lord there is a multitude of tender mercies. He is abundant [ 3] in goodness, Exod. • 4.6. Plenteous in mercy, Psal. 86.5. Full of compassion. Psal 86.15. Rich in mercy. Ephe. 2.4. Admire it we may, but no man is able to express, and utter how great the mercy of the Lord is, Psal 36.7. How excellent is thy loving kindness? The mercies and kindnesses of all the men in the world compared to it, are but as a drop of water, to the great Ocean. My thoughts are not your thoughts, neither are your ways my ways (saith the Lord. Isaiah 55.8, 9.) For as the heavens are higher then the earth, so are my ways higher then your ways, and my thoughts, then your thoughts. See this difference in three points. 1. A man can forgive small wrongs, but the wrongs [ 1] may be so great, as no man can forgive; but there is no sin so heinous, but the Lord is able to forgive it, Exod. 34.7. Forgiving iniquity, transgression, and sin. Matth. 12.31. All manner of sin, and blasphemy, shall be forgiven unto men. He is able to forgive a debt of ten thousand talents, and not be undone, nay be never the poorer, Matth. 18.27. 2. A man can forgive one a great wrong, if [ 2] it were but in one action, but the wrongs may be so many, and of so many kinds, as no man can forgive them; but the Lord is able to forgive sins, though they were as many, yea more then the hairs of our head, as David complaineth his were. Psal 40.12. 3. A man is able once to forgive, yea to forgive (it may be) [ 3] even such wrongs as he counteth very great, and manifold; but he can never forgive or think well of him, whom he having forgiven sundry times, yet he still wrongeth him in the same kind; but the Lord is able to forgive him that hath relapsed often into the same crime. For he requireth this mercy even in us. Matth. 18.22. Thou shalt forgive him I say not unto thee, until seven times, but until seventy times seven times. So that God's children shall have no cause to say to their heavenly Father, as Esau said to his father. Gen. 27.38. Hast thou but one blessing my father? Canst thou forgive but once? yes he is able to forgive the same offense often times, if it be truly repented of.

The use of this Doctrine, is first for instruction, even to teach, and assure you, to testify unto you, as the Apostle did to God's people. 1. Pet. 5.12. that this is the true grace of God, wherein you stand, that the religion, and Doctrine that is at this day, and hath been (through God's mercy, now many, above sixty years without interruption) taught, and professed in the Church of England (the Lord in mercy grant it may continue so to be) and which you have received, and found comfort in, is the only true ancient Catholic, Prophetical, and Apostolic faith. Because it giveth the whole glory of man's salvation, and of every degree, and piece of it, from the beginning to the end to the free grace, and mercy of God, and to nothing else. Therefore the Apostle in that place I last named. 1. Pet. 5.12. calleth the true religion and Doctrine of God (for that is it he meaneth in that place) by a Metonimy, the true grace of God, because the whole subject matter of it, was the grace of God; it ascribed nothing to man, but all to God, and to his free grace and mercy only Ephes. 2.5. By grace ye are saved, and again, verse 8. For by grace ye are saved through faith, and that not of yourselves: it is the gift of God. A surer note to try the true religion, and the true teacher by, you can never have. When our Savior would teach them to know whether his Doctrine were of God, he giveth them this note, John 7.18. He that speaketh of himself, seeketh his own glory (human Doctrines do all tend one way or other, to the glory of man, and advancing of him) but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him. In this religion be resolute I pray you: 1 Cor. 16.13. Watch ye, stand fast in the faith, quit you like men, be strong. Make straight paths to your feet (as the Apostle speaketh Heb. 12.13) go steadily, go strongly, waver not, lest that that is halting, be turned out of the way. If you will suffer yourselves to be drawn to stagger, and doubt of your religion, you will be in danger to be perverted, and drawn from it. I will therefore give you for a preservative, that which the Apostle speaketh, Gal. 1.9. If any man preach any other Gospel unto you then that ye have received, let him be accursed. Whatsoever Doctrine is brought unto you, that doth derogate in the least point, from the glory of God's grace, and ascribe anything unto man, detest it, abhor it, whither it be old Pelagianism, or new Popery, and Semipelagianisme, detest it, abhor it; for they are all adversaries to the grace of God, that teach as these men do.

[ 1] First, that a man is justified by works, and that inherent grace which God by his spirit worketh in him; is directly contrary to the Word. If by grace (saith the Apostle Rom. 11.6.) then it is no more of works that we are justified; otherwise grace is no more grace. But if it be of works, then it is no more grace, otherwise work is no more work. And Gal. 5.4. Christ is become of none effect unto you, whosoever of you are justified by the Law, ye are fallen from grace.

[ 2] Secondly. That the works of those that are true believers, do merit eternal life, contrary to the Word, Esa. 64.6. All our righteousnesses are as filthy rags, Luke 17.10. When ye have done all those things which are commanded you, say, We are unprofitable servants, we have done that which was our duty to do ; and the like might be shown in all other points of Doctrine that derogate from God's Grace and glory, and therefore to be abhorred as contrary to the word of God.

Lecture XXI. On Psalm 51.1, 2. April 4. 1626.

NOw it followeth, that we proceed unto two other uses, that this Doctrine serveth unto; whereof the first is for exhortation, the other for comfort.

For this Doctrine, if it be rightly understood and believed, hath great force to stir us up, 1. To sundry duties that we owe unto men, with whom we live, 2. And chief • lie to sundry other duties, that we owe unto the Lord himself.

Two duties there be, which we cannot choose but perform unto men, if we do rightly understand, and believe this Doctrine; the one consisteth in forgiving of them that have wronged us, the other, in giving to them that stand in need of us.

For the first. Nothing hath that force to make a Christian willing to forgive and to live in charity with all men, as the knowledge, and true consideration of the Lord's marvelous mercy and goodness towards us, Ephes. 4.32. Be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven you. Colos. 3. • 3. Forgiving one another, if any man have a quarrel against any, even as Christ forgave you, so also do ye. 1. Whatsoever the wrong be, for so God doth forgive us, Exod. 34.7. He forgiveth iniqui • y, and transgression, and sin. 2. Whatsoever the party be that hath wronged us; for so doth God forgive the unworthyest of all, Rom. 10.21. All the day long he stretcheth forth his hands to a disobedient, and gain-saying people ; such as he sought reconciliation with, and they scorned it, and despised it. 3. How oft soever we have forgiven him already. Matth. 18.12. I say not until seven times, but until seventy times seven times. For so doth God forgive, as our Savior showeth, by inferring that parable, verse 23 Therefore is the Kingdom of heaven likened unto a certain King, &c. If any man shall object, it is impossible we should forgive, as God forgiveth? can there be that mercy and goodness in us, that is in the Lord? Would I could forgive wrongs but as some men that I know can, to forgive as God forgiveth, I shall never be able. I answer. Indeed thou canst not. But this is that that thou must aim at, and strive unto, this is the pattern that God hath given thee to work by. Our Savior therefore having spoken of this very point of forgiving wrongs, inferreth. Mat. 5.48. Be ye therefore perfect, even as your Father which is in heaven is perfect. As if he had said, Never think thou hast forgiven as thou shouldest, till thou hast forgiven as God forgiveth. And the force of the argument from this example lieth in four points.

First. That it is the example of our Father, whom we ought, whom we [ 1] cannot choose but resemble, Ephes. 5.1. Be ye therefore followers of God (in this he meaneth, as appeareth by the words immediately going before) as dear children.

Secondly. That our Father hath in his word reviled, and spoken so much of [ 2] his mercy this way, of purpose to make himself an example to us, and to provoke us to follow him. John 13.15. I have given you an example (saith our Savior) that ye should do even as I have done unto you. This is evident in the whole drift of that parable, Mat. 18.23—35.

Thirdly. There is no proportion between that which the Lord forgiveth [ 3] to us, and that which we are to forgive unto men, no more then between a debt of an hundred pence, and one of ten thousand talents, Mat. 18.29, 28. all that we have to forgive, is nothing in comparison of that.

Fourthly. That the Lord hath thus far tied his mercy in forgiving us to [ 4] this condition, that we can forgive them that have wronged us; that no man can know or hope that his sins are pardoned, that findeth not himself able to forgive men; whomsoever he forgiveth, he maketh them also able, and willing to forgive. Matth. 6.14, 15. If ye forgive men their trespasses, your heavenly Father will also forgive you, but if ye forgive not men their trespasses, neither will your Father forgive your trespasses. This point I will the rather stand upon a while, because it is so seasonable for this time. And I do acknowledge God's good providence in directing my ministry so, as (in handling of mine ordinary text) I should have so just occasion given me to fall upon this point at this time. Look to it therefore you that intend now to Communicate, or have lately Communicated at the Lord's Table. When our Savior was to press upon his Disciples this point of forgiveness, he useth a strange preface, Luk 17.3. Take heed to yourselves. As if he had said 1. It is a matter of great moment that I am to speak of, you cannot possibly be saved, unless you can forgive. 2. It is a matter of great difficulty, and such as you will be apt to deceive yourselves in; Take heed to yourselves. But to you that mean to Communicate, I may much more justly say, take heed to yourselves, take heed you come to it in Charity: be sure you purge out the old leaven, before you come to eat Christ our Passover, that was sacrificed for us, as the Apostle speaketh, 1 Cor. 5.7. And what meant he by the old leaven? he telleth you in the next verse, it is the leaven of malice, especially, that we must be careful to purge out. For certainly the blessed Sacrament will be your Bane, if you come to it in malice. Nay, I dare confidently affirm, it were a matter of less danger to you, to eat a morsel of Rats-bane, then to eat that Holy Bread; to drink a cup of poison, then to drink of that Blessed Cup, if you come to it in malice. I speak this upon good warrant, 1 Cor. 11.29. He that eateth and drinketh unworthily, eateth and drinketh ( 〈 in non-Latin alphabet 〉 saith the Original, which the old vulgar Latin translateth, judgment, but Master Beza, and the Geneva, and our new translation) damnation to himself. Damnation, if he be a reprobate, & impenitent hypocrite, judgment though he be regenerate, and a true believer. We read a notable example and experiment of this in Judas, of whom it is said, John. 13.2 • . that after he had received the Passover, Satan entered into him. How came this to pass? He had given place to the Devil before, he came in malice to the Sacrament, as you may see, John 13.2. Satan had put in his heart to betray Christ. And by malice (specially) men give place to the Devil. Ephesians 4 26, 27. Let not the Sun go down upon your wrath; neither give place to the Devil. The meaning then is, that after the receiving of the Passover, Satan got further power over him, he became twofold more the child of hell then before. I pray you therefore let us take heed to ourselves by this fearful example. Certainly, somewhat hath been amiss in us, that many of us have so often received, and found so little good by it; many of our people are fitly resembled. Isaiah 29.8. It shall even be as when an hungry man dreameth, and behold, he eateth, but he awaketh, and his soul is empty. Many dream they have in the Sacrament eaten the body of Christ, and drunk his blood, but when their consciences shall be awakened, they will find they were but in a dream. Is it possible to eat the flesh of Christ, and drink his blood, and be never the better for it, receive no increase of grace by it? He that eateth my flesh, and drinketh my blood (saith our Savior, John 6.56, 57.) dwelleth in me, and I in him; he that eateth me, shall even live by me. Happy are they that discern, and can mourn for this, that they receive no more good by the Sacrament; for 1. certainly, they are not in a dream, the spirit of slumber is not upon them; 2. certainly, they do receive good by the Sacrament, though they feel it not, and they shall feel it in God's good time. But it is much to be feared many have in the Sacrament, eaten, and drunk judgment (if not damnation) to themselves, for they grow as Judas did, worse, and worse after it, more profane, or more senseless and sottish then before. And without doubt, one chief cause of all this is, that men come hand over head to the Sacrament, and have no care to purge out the old leaven out of their hearts, before they come thither. Whatsoever a man soweth, that shall he also reap, saith the Apostle, Galat. 6.7. If you did sow better in your care to prepare yourselves before, you would reap better in the fruit, and comfort of the Sacrament afterward. And the chief part of the old leaven, as you have heard that soureth the Sacrament to us, is malice and uncharitableness that we bring with us to it.

Two sorts of men there be, to whom I will apply this Doctrine.

First. I know some have ever been apt to abuse this Doctrine, and will keep themselves from the Sacrament a year, or two, or three, and all because [ 1] forsooth, they are not in charity, But this wisdom is not from above, but is earthly, sensual, and devilish, as the Apostle speaketh, James 3.15. For, 1. these men show manifest contempt to Christ, and his blessed [ 1] ordinance, and that they never found any sweetness in it, that rather then they will forsake their malice, and seek reconciliation, they will want it. To them I will say, as Isaiah 7.13. Is it a small thing for you to weary men, but will ye weary my God also? That which the Apostle saith. 1. Pet. 2.2, 3. of the word may be applied also to the Sacrament, which is well called Visibile Verbum, he that hath tasted how sweet and gracious the Lord is, cannot choose but as a new borne babe desire it. They that put Christ, and his ordinances from themselves in this sort, they do even give judgment against themselves, that they are unworthy of everlasting life, as the Apostle speaketh to the Jews. Acts 13.46. 2. These men profess they will live still [ 2] in malice, and have no desire to be reconciled. Isaiah 3.9. They declare their sin as Sodom, they hide it not, woe unto their soul, for they have rewarded evil unto themselves. For if they had an unfeigned desire to be reconciled, they need not refuse to receive the Sacrament. 2. Corinth. 8.12. If there be first a willing mind it is accepted. Thou wilt object. I have a purpose to be reconciled, but I cannot yet. I answer. If the letting of the Sun once go down upon thy wrath, be a giving place to the Devil, Ephesians 4.26, 27. What place hast thou given to the Devil, that hast let so many Suns go down upon thy wrath, and resolvest there shall go more down upon it yet? 3. Why comest thou to Church to join with God's people in prayer, and in the word, yea, how darest thou pray or read it in private? [ 3] For as thy malice would poison the Sacrament unto thee, so will it the Word also; as is plain by the earnest charge the Apostle giveth them that would receive comfort by the Word, to lay away all malice first, James 1.2 • . Receive with meekness the engrafted word. 1. Peter 2.1, 2. laying aside all malice, as new borne babes desire the sincere milk of the Word. And so will it thy prayers, as is plain by that speech of our Savior, Mar. 11.25. When ye stand praying, forgive, if ye have ought against any. Yea, when thou sayest the Lord's prayer, thou prayest God would stand affected to thee, as thou standest affected to thine enemies. Mat. 6.12. Forgive us our trespasses, as we forgive them that trespass against us.

But to leave these; there is a second sort (and those the greater number [ 2] by far) that will never absent themselves from the Sacrament for this; they thank God they bear malice to none in the World, they are in charity with all men. They know they are but beasts that will presume to come to the Sacrament, and be out of charity, they thank God they are none of those. To these men I will say as the Apostle doth, Gal. 6.7. Be not deceived, God is not mocked. Know you have not to deal with men in this case, whom you may easily deceive, but with God that cannot be mocked. Take heed Satan fill not your hearts to lie unto the Holy Ghost ; as Peter speaketh to Ananias, Acts 5.3. It is good for you therefore to try your hearts well in this point; and for your help herein I will give you some notes whereby you may know, whether you have indeed forgiven them that have wronged you or no.

[ 1] First, he that hath truly forgiven him that did him wrong hath cast of all purpose, and desire of revenge, so as he dares not do him hurt though it lay in his power. Rom. 12.19. Dearely beloved, avenge not yourselves. Nay he dares not give himself liberty to wish evil unto him, as Job professeth of himself, Job 31.30. Nay he dares not rejoice in his hurt though himself have had no hand in it, Pro. 24.17, 18. Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth, lest the Lord see it, and it displease him. Hast thou thus forgiven?

[ 2] Secondly, he that hath truly forgiven his enemy will be willing to do him good when he needs him, and glad of such an opportunity. Rom. 12.27. If thine enemy hunger, feed him, if he thirst give him drink. Look to thy pattern, thus doth thy father forgive. Luk. 6.35. Love ye your enemies, and do good, and ye shall be the children of the highest, for he is kind to the unthankful, and to the evil ; and Ephes. 4.32. Be ye kind to one another, tender hearted, forgiving one another even as God for Christ's sake hath forgiven you. Wilt thou say thou hast forgiven all the world, thou malicest nobody, and yet there be neighbors of thine that wronged thee (as thou thinkest) three, four, five, or six years ago, and thou hast been strange to them ever since, thou showest them no kindness, but even in such ordinary courtesies as thou dost to the rest of thy neighbors thou balkest them always, and leavest them out; so as all thy neighbors can witness thou art not friends with them? Acts 5.3. Why hast Satan filled thy heart to lie unto the Holy Ghost?

[ 3] Thirdly, he that hath truly forgiven, and is in charity will strive to forget, and will not willingly think of the wrongs have been done him by any, • he would fain learn the art of oblivion for such things; because he knoweth the corruption of our nature is such, that the thinking of wrongs will make the heart boil, with desire of revenge. Levite. 19.18. Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbor as thyself. Shimei knew this, and therefore prayeth David 2 Sam. 19.19. that he would not remember what he had done. In this manner doth thy father forgive. Ier. 31.34. I will forgive their iniquity, and I will remember their sin no more.

[ 4] Fourthly, he that hath truly forgiven, and is void of all malice doth unfeignedly desire to be at peace with him, that hath done him most wrong, and to love him, and is therefore willing to seek peace, and use all means of reconciliation that he can. Psal. 34.14. Seek peace, and ensue it. Rom. 12.18. If it be possible as much as in you is, have peace with all men. 1 Thess. 4.11. Study to be quiet, cast about for it, strive earnestly for it 〈 in non-Latin alphabet 〉 . Yea 1 though he did the wrong, not himself, Mar. 11.25. Forgive if ye have ought against any. 2 Though he be inferior to himself. Gen. 13.8. Abraham said to Lot, &c. For so doth our father, he seeketh to his enemies for peace. 2. Cor. 5.20. God beseecheth you by us to be reconciled. Now what means hast thou used? What desire hast thou shown this way?

[ 5] Fifthly, he that hath truly forgiven, & is in charity indeed, though he have some enemies that are so lewd as that he cannot think well of them, nor dares show kindness to them, nor ought, till he see them repent. 2. Thess. 3.14. Note such, and keep no company with them that they may be ashamed ; and we have our fathers example for this, Exod. 34.7. as merciful as he is he will by no means clear the guilty. Yet doth he that hath truly forgiven unfeignedly desire that the worst man that is would mend, that he might think well of him. He can therefore pray for such. Mat. 5.44. I say unto you love your enemies pray for them that despitefully use you, and persecute you. 2 Thess. 3.15. Count him not as an enemy but admonish him. So doth thy father, he unfeignedly desireth the amendment of the worst of his enemies. Ezek. 33.11. As I live saith the Lord I have no pleasure in the death of the wicked, but that he turn from his way, and live; turn ye, turn ye from your evil ways, for why will ye die O house of Israel? Hast thou this charity? I know thou pretendest against such as thou hatest he is a bad man, &c. And dost thou dislike him for his badness only. 1. Likest thou none that are as bad? 2. Can thy heart witness thou hast unfeignedly desired his amendment? Gal. 6.7. Be not deceived God is not mocked. Look to thy pattern, love as thy father loveth.

Sixthly, and lastly, He that hath forgiven, and is void of malice, if the party [ 6] that hath wronged him, and he thinketh ill of will not be reconciled, reclaimed, reformed, will grieve for it, it is a trouble to his mind to think ill of any man, to be at ods and variance, to be strange to any man (though this cannot be avoided, yet) it is a trouble to him, Psal. 120.6, 7. My soul hath long dwelt with him that hateth peace, I am for peace, but when I speak, they are for war. But see how this troubled him, verse 5. Woe is me that I sojourn in Mesech, that I dwell in the tents of Kedar. For as there is great comfort in love, Phil. 2.1. so is there great vexation in variance to a good mind. Look to thy pattern therefore, and thou shalt find, thy Savior loved thus, he was grieved that his enemies would not be reclaimed, Mar. 3.5. He mourned for the hardness of their hearts, and 8.12. He sighed deeply in his spirit for them. And of our heavenly Father we read, that he loved his enemies thus, Psal. 95.10. Fourty years long was I grieved with this generation.

Canst thou say, thou hast loved thus? O happy thou then.

If any man shall object as John 6.60. this is an hard saying, who can hear it? who can endure such Doctrine? flesh and blood can never do this. I answer, 1. flesh and blood indeed cannot, nor flesh and blood can never inherit the kingdom of God, 1. Cor. 15.50. If thou be not regenerate, and borne again, thou canst not see the kingdom of God. John. 3.3. 2. Pray with the Apostle Lu. 17.5. Lord increase our faith. If thou wert well persuaded, how great the Lord's love hath been to thee: thou wouldst easily do it,

Lecture XXII. on Psalm 51.1, 2. April 18. 1626.

IT followeth now, that we proceed to the second duty that we owe unto men. This Doctrine therefore, which hath made known unto you the wonderful goodness, and loving kindness of the Lord, and the infiniteness of his tender mercies towards poor miserable sinners, that stand in need of his mercy, must stir up and provoke us to be good and merciful to them that stand in need of us. Neither is there anything in the world, that will have that force, to make us willing to do good, and to show mercy unto men, as the true knowledge, and consideration of this, how good and merciful the Lord hath been unto us, Luke 6.36. Be ye merciful (saith our Savior) as your father also is merciful, and Matth. 18.33. Shouldst not thou also have had compassion on thy fellow-servant, even as I had piety on thee? Yea, Mat. 5.45. our Savior teaching how bountiful and good the Lord is to all sorts of men, persuadeth all his Disciples to be so too, by this argument, that you may be the children of your Father which is in heaven. As if he should say, there is nothing whereby you may better be known to be the children of God, nothing wherein you can more resemble him, then in this willingness, and readiness to do good, and to be beneficial unto others.

And there be four things principally commended to us for our imitation in this example of our heavenly father. 1. He is full of the bowels of mercy, apt to pity them he seeth to be in misery. 2. He is bountiful; and ready to help them, and do them good. 3. His bounty is altogether free, and respecteth nothing in them that might move him to it, but only this that they are in misery, and have need of him. 4. He is apt to do good, not only to them that are in misery but to all, even to all his creatures.

[ 1] First, we must labor to be tender hearted, and pitiful towards them that are in distress, and misery. For this is our fathers disposition, as we have heard, I am. 5.11. He is very pitiful, and of tender mercy. And so must we be, if we will approve ourselves to be his children. Ephes. 4.32. Be ye kind one to another, and tender hearted. 1 Pet. 2.8. Have compassion one of another, be pitiful. Col. 3.12. Put on (as a beautiful garment that will greatly adorn, and grace your profession) as the elect of God, holy, and beloved, bowels of mercies. They are therefore certainly most unlike to our heavenly father. 1. That are [ 1] hard hearted towards the poor, not affected nor moved with their cries, and miseries. Deut. 15.7. Thou shalt not harden thy heart from thy poor brother. 1 John. 3.17. He that shutteth up his bowels of compassion from his needy brother (as if he should say, when he findeth his heart apt to be moved with compassion, violently restraineth himself from it) how dwelleth the love of God in him? We should provoke, and force ourselves to it (as we have heard) and not against it. Pro. 21.13. He that stoppeth his ears at the cry of the poor (and striveth not to be affected with it) he also shall cry himself (God can make the hardest hearted [ 2] man cry himself) but he shall not be heard. And Pro. 11.17. He that is cruel (to the poor) troubleth his own flesh. 2. That do the works of mercy without any mercy at all, without any compassion of heart, toward the misery of them that they do relieve. But either 1 out of a respect to their own credit, as the Pharisees, Mat. 6.1, 2. Or 2 out of hypocrisy as Judas, John. 12.5, 6. Or 3 out of a desire to be rid of them and freed from the noise of their clamour; as the unrighteous judge relieved the poor widow, Luk. 18.5. Whereas indeed the mercifulness of the heart, from whence that proceedeth which we do for the poor, is that which graceth our alms-deeds more then the value of the thing that we give unto them. Mat. 5.7. Blessed are the merciful, Esa. 5 8.10. If thou draw out thy soul to the hungry, then shall thy light arise in obscurity and thy darkness be as the noon day. Job. 30.25. Was not my soul grieved for the poor?

[ 2] Secondly, we must not content ourselves to pity the poor, but we must also relieve them, and be ready to do them good. For this is the disposition of our heavenly father. Psal. 146.7.9. He giveth food to the hungry, he relieveth the fatherless, and the widow. Yea he is bountiful in his goodness to such, James 1.5. He giveth to all men as need liberally, and upbraideth not. And so must we do if we will approve ourselves to be the children of our heavenly father. And surely there was never any that did find the Lord to be merciful to them, in the pardon of their sins that were not by the spirit of God made merciful to them that stood in need of them. Psal. 112.4, 5. The righteous man is merciful, and full of compassion; a good man is merciful, and lendeth. And verse 9. He hath dispersed, he hath given to the poor. Two things there be that do highly commend [ 1] this duty unto us. 1. That the Lord in his Word hath declared himself to be greatly pleased, and delighted with it. Mic. 6.8. What doth the Lord require of thee but to do justly, and to love mercy? It is a duty that doth greatly grace all other even the best duties that we can perform. Acts 10.4. Thy prayers, and thine alms, are come up for a memorial before God. Yea it is a duty more pleasing unto God, then any outward duty even of the first table. Mat. 12.7. [ 2] I will have mercy and not sacrifice. 2. That it is a duty that God hath made greater promises unto then to any other, almost that a Christian can perform. Mat. 5.7. Blessed are the merciful for they shall obtain mercy. In which respect Solomon saith, Pro. 14.21. He that hath mercy on the poor, happy is he. And three sorts of promises there be which are made unto it. 1. That it shall [ 1] never hinder nor beggar a man; that that is thus given shall not be lost. See this promise, Pro. 19.17. He that hath pity on the poor, lendeth unto the Lord; and that which he hath given, the Lord will pay him again. It will return again; yea it will return again with advantage, and increase. In which respect it is compared, to the casting away of your seed into the ground, 2 Cor. 9.6. He which soweth sparingly shall reap sparingly, and he which soweth bountifully shall reap bountifully. Admit thou dost not find it again presently, certainly (if thou give thine alms with a good heart) it shall not be lost, thou shalt find it again one day. Eccl. 11.1. Cast thy bread upon the waters; for thou shalt find it after many days. And Psal. 37.26. He is ever merciful, and lendeth; and his seed enjoyeth the blessing. Yea that that is thus given will bring God's blessing upon all that we have besides. Deut. 15.10. Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him; because that for this, the Lord thy God shall bless thee in all thy work • , and in all thou puttest thine hand unto. Luke 11.41. Give alms of such things as ye have, and behold, all things are clean unto you. This answereth two objections that usually men make to excuse their uncharitableness to the poor.

First, believe me I know not how soon I may want myself. I answer, Thou art an infidel if thou say so, for God hath said this is the way to keep thee from want. Pro. 28.27 He th •• giveth unto the poor shall not lack.

Secondly, I have children to provide for. I answer, thy children shall not be the poorer for this, if God be to be believed; but on the contrary thy miserableness to the poor, is the way to bring God's curse upon thyself, and thy children too. Pro 11.24. There is that scattereth, and yet increaseth, and there is that withholdeth more then is meet, but it tendeth to poverty.

The second sort of promises that are made to this duty are these; that there [ 2] is nothing we can do that will give us that security of heart, that joy, and comfort against the days of common calamity, or against any particular judgment, that may befall ourselves, as this will do, that we have been given to the works of mercy, this will free our hearts from the fear of them. Psal. 112.7, 8. He shall not be afraid of evil tidings, his heart is fixed trusting in the Lord, his heart is established, he shall not be afraid, I am. 2.13. Mercy glorieth against judgment. For 1 we have a promise there it will give us hope to be delivered from them. Psal. 41.1. Blessed is he that considereth the poor, the Lord will deliver him in time of trouble, or 2 that God will give us strength and comfort in them, Isa. 58.10. If thou draw out thy soul to the hungry, and satisfy the afflicted soul, then shall thy light arise in obscurity, and thy darkness be as the noon day. As if he had said, the most uncomfortable estate thou canst fall into, shall be comfortable to thee. In which respect Solomon makes this a strong motive to the works of charity. Eccl. 11.2. Give a portion to seven, and also to eight, (be liberal in thine alms) for thou knowest not what evil shall be upon the earth. As if he should say; how soon thou mayst loose all that thou hast. And surely as there is now much evil threatened to our state, by the power, and designs of our bloody enemies, so if the wisest of God's Prophets were now alive to direct us, what to do to prevent these evils they would advise us (next to our repentance our tears, and prayers unto God) unto this course as Daniel did that great King, Dan. 4.27. O King, let my counsel be acceptable unto thee, break off thy sins by righteousness (make restitution) and thine iniquities by showing mercy to the poor, if it may be a lengthening of thy tranquility. As if he had said, if anything will turn away the judgment, this will.

The third and last sort of promises that are made unto this duty are such as [ 3] concern the life to come. For this will strongly confirm a man, in the hope of eternal life, if he have been given to the works of mercy. In which respect the Apostle calleth it. 1 Tim. 6.19. The laying up for ourselves a good foundation against the time to come, that we may lay hold on eternal life. And our Savior, Luke 16.9. Make you friends of the Mammon of unrighteousness, that when ye fail, they may receive you (as faithful witnesses of your faith) into everlasting habitations. In which respect also in that great day of reckoning, when every man shall receive according to his works, there shall be principal regard had to the works of mercy. Mat. 25.34—36. Come ye blessed of my father, &c. for I was an hungered, and ye gave me meat, &c. And so much for the second point, I told you was to be observed, in this example of our heavenly father.

[ 3] The third is this, that we must not only pity them that are in misery, and relieve them too; but we must do it freely also, though the parties we relieve be most unworthy of it.

Some cautions I will premise before I prove this.

[ 1] First, true it is that the poor in all places are for the most part the most void of grace, and not so miserable in their corporal as in their spiritual estate, as Jeremiah spake of them in his time. Ier. 5.4. they are fooli • h (or profane) they know not the way of the Lord, not the judgment of their God. Pro 30.9. Least I be poor, and steal, and take the name of my God in vain ; as if he had said, so do usually poor men.

[ 2] Secondly, they that can do it, ought to use their utmost endeavor for the reforming of them; and it is the sin, and shame of this, and all other places that they are born with as they are. That which Solomon speaketh of all children may specially be applied to the poor, and their children. Pro. 22.15. Foolishnes is bound in the heart of a child but the rod of correction (the house of correction) shall drive it far from him.

[ 3] Thirdly, you that are by office to take care for the poor, ought to inquire into their conditions as well as into their wants, and to put a difference in your alms. Let such as are unclean, or idle, or such as so soon as you give them a penny will to the ale-house with it presently, let such I say smart for it, let them feel the misery of want a little better. It is the Apostles charge, 2 Thess. 3.10. If any will not work, let him not eat.

[ 4] Fourthly, and lastly, We are all bound in our alms to put a difference between the poor. Gal 6.10. Let us do good to all men, especially to them that are of the household of faith. Our heavenly father whom we must follow doth so. 1 Tim. 4.10. He is the Savior (the preserver) of all men, specially of them that believe. Such of the poor as fear God, though they seek not to us, we should seek out them, as Onesiphorus did Paul, when he was prisoner at Rome. 2 Tim. 1.17. He sought me out diligently, and found me. For that that is done to the least of these is done to Christ. Matth 25.40. Verily I say unto you in as much as ye have done it to one of the least of these my brethren, ye have done it to me. And what a comfort may that be to thee to have relieved Christ? And we may have more assurance of reward, in the least kindness done to such a one, then in all that we do for other poor. Mat. 10.42. The least thing a man giveth to a poor man in the name of a Disciple, verily I say unto you, (saith our Savior) he shall in no wise lose his reward. And the Apostle saith, Heb. 6.9, 10. of them that have ministered to the Saints (in the name of Saints he meaneth) and yet do minister, that they have better things in them, then can be in an hypocrite, and such as do accompany salvation. Yet though all these things be so, the point I propounded remaineth true, that the wickedness of the poor should not cause us to shut up our bowels, and be hard-hearted towards them. Mark how the Apostle having spoken of sundry faults of the poor. 2. Thess. 3. inferreth this exhortation, verse. 13. But ye brethren be not weary in well doing. As if he should have said, their lewdness will weary, and dishearten you, if you take not heed. Let us therefore look to our pattern. Luke 6.36. Be ye merciful, as your heavenly Father is merciful. How is that? verse 35. He is merciful to the unthankful, and to the evil. 1. Tim. 4.10. He is the Savior of all men. Their very misery is a sufficient motive to him, though there be no goodness in them at all; and so should it be unto thee, Exod. 23.5. If thou see the Ass of him that hate thee, lying under his burden, wilt thou cease to help him? Mark, 1. a beast in misery must be relieved, much more a man; 2. A beast of such a one as hateth God's people (and that must needs be sure a very bad man) must be relieved, much more the man himself.

Four things there be that may persuade thee to it. 1. These wretched [ 1] men are thine own flesh, Esa. 58.7. And it is a foul sin to hide thyself from thine own flesh. 2. They may belong to God's election for ought thou knowest. [ 2] Destroy not him (by with-holding thy mercy saith the Apostle, Rom. 14.15.) for whom Christ died. 3. Thou respectest not him in thine alms (if thou give [ 3] with a good heart) but the Lord. Prov. 19.17. He that hath pity on the poor, lendeth unto the Lord. 4. Even that, thou givest unto these that are most unworthy (if thou give it with a good heart) shall not loose a reward. Eccles. 11.1. [ 4] Cast thy bread upon the waters, (be liberal towards all that stand in need) for thou shalt find it after many days. Now for this duty I would I could say to all you, as the Apostle did to the Corinthians, 2. Cor. 9.12. As touching the ministering to the Saints, it is superfluous for me to write unto you, for I know the forwardness of your mind. Certainly, it is not superfluous for me, but most needful to speak unto you of this duty, for I know no forwardness in any almost unto this duty. First, it is the sin and shame of our times, that many dying [ 1] in good estate, some in very great estate, bequeath nothing to the poor, though they can then enjoy them no longer. These men, 1. as they have lived, so they die in open profession of their profane infidelity, that they believe not that that the Scripture hath spoken of this duty. 2. They are spots in our holy profession, and cause the Gospel to be evil spoken of, as if it were a barren, and fruitless religion. Rom. 2.24. The name of God is blasphemed among the Papists, through such men. I know they do better that give in their life time, and seldom do they give well, that never give till they die. Yet 1. It is a great increase of sin to give, neither living nor dying. 2. It becometh them well, that have given most in their life, to leave at their death also a testimony behind them of their charity, as good Dorcas did, Acts 9.39. The widows that were weeping for her, shown the coats and garments which she made while she lived, and left behind her for the poor.

Secondly, It is the sin and shame of many that live among us, that they give nothing to the poor; they count it a great privilege, and will plead for it (as [ 2] for their lives) to be freed and exempted from this charge. And why so? forsooth they have it not. Look on their apparel, look on their expenses in ale, in tobacco, in gaming, and you shall see no want at all; they spend more then two or three of their honest neighbors; look on their proud and stately carriage towards their betters, and you would take them to be gallants, and rich men. Only, when they should give anything to the poor, then they are bankrupts, then they have nothing. What? shall such as profess themselves to be Christians, and the Children of God, count it a privilege to be exempted from giving to the poor? Certainly, a Christian will count it a matter of humbling unto him, to have nothing to give, and he will labor hard that he may have something to give; according to that Ephe 4.28. Let him labor, working with his hands the thing that is good, that he may have to give to him that needeth. Thou workest, that thou mayest have to live, and to maintain thy family, (ô that many of you did so well) nay thou workest, that thou mayest have to haunt the Ale-house, to game, to maintain thy pride, and where is the poor man to be found that worketh to that end, that he may have to give unto them that need?

[ 3] Thirdly. It is the sin and shame of the most, that (though they give) they give not willingly, and cheerfully, and so lose the comfort, and fruit of all that they give, Paul biddeth Timothy charge rich men, that they would be ready to distribute, willing to communicate. 1. Tim. 6.18. and Rom. 12.8. Let him that showeth mercy, do it with cheerfulness. 2. Cor. 9 7. God loveth a cheerful giver. For this Paul commended the Macedonians, 2. Cor. 8 4. They prayed Paul with much entreaty, that he would receive their gift, for the poor Saints at Jerusalem. Two things there be that do discover most men give not willingly. 1. It cometh so hardly from them, they must be sessed to so much, they are so late, and backward in their payments▪ it cometh from them as if their heart should be taken out of their bellies. They give as the Apostle speaketh, 2. Cor. 9.7. grudgingly, and as of necessity. If the law compelled them not, they would never give. 2. Men give not according to their abi • ity, and that that we give is nothing worth, unless it be proportionable to our ability. Acts 1 • . • 9. The Disciples, every man according to his ability, determined to send relief to the brethren in Judea. They that are rich in this world, should be rich in good works. 1. Tim, 6.18. And this is that, for which our Savior preferreth the gift of the poor widow before all that was given by others, Luke 21.4. that she gave to the utmost of her abi • ity, and so did not they.

I would therefore have these men to consider, that in giving to the poor (if they give with good hearts) they do themselves more good then they can do the poor, if they gave much more then they do, A • t. 20. • 5. It is a more blessed thing to give, then to receive. Prov. 11.17. The merciful man doth good to his own soul. The more plentifully thou givest, the greater shall thy reward be. 2. Cor. 9.6. He that soweth sparingly, shall reap sparingly, and he that soweth bountifully, shall reap bountifully. Pray therefore with the Apostles, Lu. 17.5. Lord increase our faith. Certainly, if thou hadst faith to believe God's promises it would be no such trouble to thee to give to the poor.

Now to shut up all, I must answer one objection that our men usually make, for this hardness of heart in this kind. I could be content to give what I am assessed, and more too, so I saw equallity used in sessements. To which I answer. 1. That surely there ought care to be had of this, I mean not (saith the Apostle 2. Cor. 8.13.) that other men should be eased, and you burdened They that have to do in business for the poor, should deal faithfully, and impartially. See the Apostles care in this matter, 2. Cor. 8 20, 21. he was very careful that no man might blame him in that business. 2. But say there be a fault this way, suffer not thou the sin of others, to hinder thee from doing thy duty, or make thee do it grudgingly, and so to loose thy reward. Remember what the Apostle saith, Rom. 12.21. Be not overcome of evil, but overcome evil with goodness.

If any man shall think I stand too much on this point, let him remember. 1. That it well becometh a minister of the Gospel, at all times, to plead for the poor. When Paul took his leave of the chief Apostles, the only thing they entreated of him, was this, that in his ministry, he would remember the poor, the same which I also of myself (saith he) was forward to do. Gal 2.10. 2. This is a time wherein officers are here, and in all other places chosen to take care for the poor, and sessements are usually made for that purpose; and therefore this is a seasonable doctrine for this time. 3. I speak the more of it to stir you up at this time, to show your compassion, and extend your liberality toward the poor of this Town. I have long thought it a shame unto us, that such an assembly as this is, should so often meet together to serve God, and no collection be made in it in all this time for the poor. I could allege the example of other reformed Churches, to provoke us to this, and name to you congregations in our own land, where collections are made for the poor every month once, upon the Lecture day. But I pray you rather consider the equity of that law of God. Deuterono. 16.16, 17. Three times in a year, shall all thy males appear before the Lord thy God, in the place which he shall choose—and they shall not appear before the Lord empty, every man shall give, as he is able, according the blessing of the Lord thy God, which he hath given thee. If it were for nothing else, even to profess our homage to God, it is fit in our Church-assemblies, we should sometimes give somewhat to the poor. I have hitherto forborne to do it, because of that willingness many of you shown in your weekly contributions, while that fasts continued. Now I hope it will not offend any of you that believe this, that you have heard (as I doubt not but you all do) if once a quarter I crave this of you, that as you are made here partakers of our spiritual things, so you will be content to minister unto our poor, in these carnal things. Romans 15.27.

Lecture XXIII. On Psalm 51.1, 2. April. 25. 1626.

THe fourth and last thing we are to observe for our imitation in the [ 4] example of the Lord's goodness, and bountifulness, which the Scripture propoundeth for our pattern, in giving to such as stand in need of us, is this.

That the Lord is not only good and bountiful to them that are in misery, but to all his creatures, to all men especially. Psal. 119.68. Thou art good, and dost good. 1. Pet. 2.3. The Lord is gracious. Psal. 145.9. The Lord is good to all. We can look no way, but we shall see monuments of his goodness and bounty. Psalm. 33.5. The earth is full of the goodness of the Lord. And this is noted of our Savior, that he sought not himself, but in every place where he came did good. Acts 10.38. He went about doing good. Though he had many in his time that were most lewd men, and did well deserve it, yet did he never show his power in the destroying or hurting of any man, but all his miracles still tended to the good, and benefit of all men, as himself answereth his Disciples, when they would have provoked him to command fire to come down from heaven to consume the Village that refused to lodge him. Luke 9. • 6. The son of man is not come to destroy men's lives, but to save them. And in this is he also propounded by the holy Ghost, as an example to us, Phil. 2.4, • . Look not every man on his own things, but every man on the things of others also ; As if he had said, Labor to do good to others, Let this mind be in you, which also was in Christ Jesus. And Rom. 15.2, 3. Let everyone of us please his neighbor, for his good unto edification; for even Christ pleased not himself, sought not himself. In this property, all God's children do strive to resemble their heavenly Father. They are not only harmless, peaceable, and quiet men, such as will not wrong, nor wrangle, nor hurt any that they live with. In which respect, David called them, Psalm 35.20. The quiet of the land. And this Hamor, and Shechem, witnessed of Jacob, & his family, that while they lived among them though contrary in religion to them, yet they lived peaceably with them. Gen. 34.21. Esa. 11.9. They shall not hurt and destroy in all my holy mountain. But they that are God's children in deed, and not in show, and profession only, will strive to be profitable, and to do good to the places they live in, and the more good they do, the liker they are to their heavenly Father. That which God saith of Abraham, Genesis 12.2. Thou shalt be a blessing ; belongeth to all the true children of Abraham, they are a blessing to the places they live in. Not only 1. by their prayers; as Elias was to Israel, James 5.18. At whose prayer, the heavens gave rain, and the earth brought forth her fruit. And Amos, likewise, Amos 7.3, 6. The Lord repented for this (at his prayer) It shall not be, saith the Lord. 2. Not only because the Lord for their sakes useth to do good to the places where they live, Gene. 39.5. The Lord bessed the Egyptians house for Joseph's sake. But even 3. In this respect also, because they seek, and endeavor to do good to them with whom they live; and that not in spiritual things only, but even in the things of this life; yea he doth this diligently, Prov. 11.27. He diligently seeketh good. A good Christian is not only Bonus vir, a good man, but Bonus civis, a good Common-wealths-man, a good Towns-man also. It is said to the commendation of Mordecai, Esd. 10.3▪ that he was accepted of the multitude of his brethren, seeking the wealth of his people. This gained him love, and honor, in the hearts of all the people, he sought the public good. And of Jehoiada it is said, he was greatly honored after his death for this. 2. Chron. 24.16. Because he had done good in Israel. But you will say these were public persons, and great men, it became them well to be such. I answer, it is true, they were so, and indeed of such men this is chiefly required. For the thing that God aimed at, in advancing of any, was only this; that they might be Patres patriae, do more good to the Country & places where they live, then men in meaner degree can do. Rom. 13 4. He is the minister of God to thee for good. and verse 6. For this cause pay you tribute also; for they are God's ministers. And surely this is the only thing that will gain true honor, and esteem, and authority unto Gentlemen, and great men, in the hearts of all that know them, not their birth, nor their lands, nor their offices, nor their power, but their goodness, I mean the readiness that is in them to do good to the places where they live, Luk 32.25. The Kings of the Gentiles exercise Lordship over them, and they that exercise authority upon them, are called benefactors. 〈 in non-Latin alphabet 〉 This was it that gained them such authority in the hearts, even of Gentiles, that they sought not themselves in these great places, but the good of the people. But this belongeth not to public persons, and great men only; the poorest Christian that is, must not live to himself alone, but strive to be profitable, and to do good to them he liveth with. See the commandment of God for this, Galat. 6.10. As we have opportunity, let us do good unto all men. A notable direction we have for this, Jeremiah 29.7. Seek the peace of the city, whether I have caused you to be carried away captives, and pray unto the Lord for it. For in the peace thereof, shall ye have peace. Though that City were a most wicked place, yet (seeing God by his providence, had brought them to dwell there) they were bound, not only to pray for it, but to seek the good of it, the Wealth, and Peace, and Prosperity of it by all means. Such as truly fear God, will not be backward in any work that tendeth to the public good of the place they live in. Titus 3.14. Let ours also learn to maintain good works for necessary uses, that they be not unfruitful.

Now if we apply this, that we have heard of this last point, that hath been observed for our imitation in the goodness, and bounty of the Lord, we shall find there are very many, that are so unlike to our heavenly Father, in this point, that we have no cause to judge them to be his children.

First. The Papists, who are notoriously known, to be so far from seeking the peace and prosperity of their country, that they have for many years incessantly sought the utter ruin, and subversion of it, and the betraying of it into the hands of strangers, yea, such strangers as are the worst nation, Ezek. 7.24. most bloody enemies. And this is not the fault so much of the men that profess popery, this is the fault of the religion it self. Their chief teachers, the Jesuits, (the common incendiaries of the world) teach them, they ought to do so, they shall merit heaven by doing so. Certainly this religion cannot be of God, nor they that profess it. And was there ever such a religion before in the world as this is? Other heresies, and religions there have been (perhaps) that were as pernicious to the souls of men as Popery; that is, of the Gnostics, and Arians of old, of the Anabaptists, and Antitrinitarians of late; But a religion so pernicious to states, and Common-wealths, as popery is, was there never heard of in all the world. They have another father mentioned, John 8 44. Ye are of your father the devil, and the lusts of your father ye will do, he was a murderer from the beginning. He whose name is in Hebrew, Abaddon, and in Greek, Apollyon, the destroyer mentioned, Rev. 9.11. is the father of that religion, that teacheth men to practice the ruin and destruction of their own country. Three things they pretend for all their practices against the state and Kingdom. 1. The wrongs [ 1] and oppressions they endure among us. But to this I say; admit all their clamors, and complaints of this were most true; yet can this make it lawful for them to do as they do? The true ancient Catholic, and Apostolic faith, teacheth men thus, Rom. 12.19. Avenge not yourselves, but rather give place unto wrath, for it is written, vengeance is mine, I will repay saith Lord. And Mat. 5.44. I say unto you, love your enemies, bless them that curse you, do good to them that hate you, pray for them that despitefully use you, and persecute you. And can this then be any other religion then Antichrists, that teacheth them to revenge themselves, yea, to revenge themselves as cursed Haman did, Est. 3.6. But 2. they pretend [ 2] zeal for Christ, and his religion in this, we are not only their enemies, but we are enemies to Christ, and his religion, they say; and therefore it were a meritorious deed, to destroy us all. So did James and John, when they would have had fire to come down from heaven, to consume those Samaritans, Lu. 9.54. But did Christ approve of that zeal? Look the next verse 55. He turned and rebuked them for this zeal, ye know not what manner spirit ye are of. So may we say to these men, certainly this is not the spirit of Christ which descended upon him in a bodily shape like a Dove, Luke 3.22. this is not the spirit of Jesus the Savior of the World (whose name your hypocritical teachers will needs bear) this is the spirit of Apollyon the destroyer, that teacheth men to do so. 3. They pretend the wickedness of our nation, and of our religion also. Admit our religion were as bad as they can imagine, Noveltie, heresy, Idolatry, Calvino-turcism, as they blasphemously term it; Admit that in our Land they were oppressed, persecuted, kept in extreme bondage, & servitude; Yet 1. our religion cannot be so bad as that was in Babylon; 2. nor the oppression be so great, which they endure in our Land, as those which God's people endured in Babylon. 3. Our Land is their native Country, wherein they and their ancestors were borne and bred, & wherein they have (many of them) attained to great wealth, and state, the meanest to many more comforts then ever God's people did in Babylon, that strange land, that land of miserable bondage, and captivity. And yet God's people might not, nay durst not conspire the destruction of Babylon, or the betraying of it to a foreign enemy, but were bound to seek by all means the peace, and prosperity of it, and to pray to God for it, as you have heard out of Jeremiah. 19.7.

Three things there be that move me to insist so much upon this point. 1. To instruct you how to deal with such friends of yours as are addicted to Popery. I know well that that prophecy is now fulfilled which you read, Rev. 17.2. the Whore of Babylon hath made the inhabitants of the earth drunk with the wine of her fornication. It is vain thing to reason with, or seek to persuade drunken men. But surely if there be any of your friends that have not yet drunk so deep of that cup, that they have lost their wits, this will be as likely an argument to persuade them that that religion cannot be of God, as [ 2] any you can use unto them. 2. To confirm yourselves in the dislike, and detestation of Popery, and that we may with comfort resist even unto blood striving [ 3] against this sinful, this bloody religion, Heb. 12.4. 3. To warn you of the great danger we, and our nation do continually live in, that have among us so mighty a generation of these vipers, that so we may be made more careful to make sure our peace with God, and to cry instantly unto him as David doth, Psal. 3.7, 8. Arise O Lord, save me O my God, salvation belongeth unto the Lord; thy blessing is upon thy people. Selah.

[ 2] The second sort of those that declare themselves not to be the children of our heavenly father, are such as are so far from doing good in the places where they live, that they are the undoers of men, usurers, extortioners, decayers of towns, and depopulatours of them; Of whom it may be said as Esa. 59.7. Their thoughts are thoughts of iniquity, wasting, and destruction are in their paths. Mic. 2.1, 2. They devise iniquity, and work evil upon their beds (there they hammer it) when the morning is light they practice it, because it is in the power of their hands, they covet fields, and take them by violence, and houses, and take them away, so they oppress a man, and his house, even a man, and his heritage. These men I take the readiest way to bring ruin upon their own houses. You know who it is that hath said Esa. 5.8. Woe unto them that join house to house, and field to field, till there be no place, that they may be placed alone in the midst of the earth ; but what followeth, verse 9. In mine ears said the Lord of hosts, of a truth many houses shall be desolate, even great, and fair without inhabitant. And Hab. 2.9. We to him that coveteth an evil covetousness to his house, that he may set his nest on high: Thou hast (saith the Lord, verse 10, 11.) consulted shame to thy house, by cutting off many people, and hast sinned against thy soul, For the stone shall cry out of the wall, and the beam out of the timber shall answer it. 2. Certainly let all oppressors, and cruel persons of what kind soever, all usurers, and extortioners, that like great pikes devour all the little fishes that come near them, pretend religion never so much, make never so fair shows; God's children they are not, they bear not his image, they are nothing like him, his children they are whom they resemble in their disposition, they are the children of Apollyon, the children of the destroyer.

[ 3] Thirdly, All lewd persons even in this point show themselves not to be the children of God but of the devil, even because they do no good to the place they live in, but are a burden, a plague, and a curse to it. That which the Prophet speaketh of swearers; Ier. 23.10. because of oaths the land doth mourn ; may be said of drunkards also, and whoremongers, and idolaters, and profane wretches they will make the place mourn they live in; they are as Jonah was in the ship they will endanger all that live with them; they are as Achan was to the whole host of Israel, Josh. 7.1. For Achan's sake the anger of the Lord was kindled against the children of Israel. Of them it may be said as Esa. 14.20. Thou shalt not be joined with them in burial, because thou hast destroyed thy land, and slain thy people. Zach. 7.14. For they laid the pleasant land desolate. Therefore 1 do what you can to keep such out, to get such out of your families, and towns you live in. 1 Cor. 5.13. Therefore put away from among you such wicked persons. 2 If you did believe this you would all join together to restrain, and punish these lewd persons according to the exhortation of the Apostle, Heb. 12.15. Looking diligently, lest any root of bitterness springing up, do trouble you, and thereby many be defiled.

Fourthly, Such as live idly, and without a calling or in such a calling as [ 4] is unprofitable to the Common-wealth, such as whereby others receive no benefit or profit at all; that serve for no other use but to devour God's creatures, and make a dearth. This is noted for a grievous sin, and a chief part of the corruption of our nature. Rom. 3.12. They are together become unprofitable, there is none that doth good 〈 in non-Latin alphabet 〉 , that is profitable, and useful to others. And religion, and grace, where ever it prevaileth, maketh men profitable, as it did Onesimus Phil. 11. The Papists dote much upon the monastical life, and count it a state of great perfection, because in it men spend their whole time in prayer, and heavenly contemplations. But the Scripture teacheth us it is a state of greater perfection, to live in such a calling wherein a man may be most profitable, and useful to others. David counted it a great affliction, and matter of humbling to him, Ps. 31.12. that he was (in the time of his banishment) like a broken vessel that none could make any use of. And certainly the poorest servant, and drudge that is, may have more comfort in his estate, then the greatest Gentleman that doth nothing but eat, and drink, and play; nay then the greatest Scholar or Divine in the world, that doth no good to others with the knowledge, and learning that God hath given him. 1 Cor. 12.7. The manifestation of the spirit, is given to every man to profit with all. And that is the reason why the Apostle preferreth prophesying before all other gifts, because it tendeth most to the benefit, and profit of others, 1 Cor. 14.4.

Fifthly, Such as are all for themselves, and have no care of the common good. [ 5] This is the common sin of our times. 1. In any business that concerneth the good of a whole town, how hardly are men drawn to yield their helping hand any way? 2. In bearing the common burden, and charge of a town, how ready are all men to withdraw, and exempt themselves? 3. Such as are put in trust to deal in businesses of the country or town they live in, are a great deal more careless, and more lavish in expenses then they are wont to be in their own businesses. These men I would have to remember. 1. The express commandment of God, 1 Cor. 10.24. Let no man seek his own; but every man another's wealth. 2. That the good men have done to others, and the care they have had that way, will yield more comfort to their conscience, and give them more assurance that they are now in the state of grace, and shall hereafter come to the state of glory, then the care they have had, and pains they have taken to gather to themselves. 1 Tim. 6.18, 19. Charge rich men that they do good, that they be rich in good works ready to distribute, willing to communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold on etrnall life. For the more good we do to others, the liker we are to our heavenly father as we have heard now. 3. This will get us a good name, and esteem both while we live, and when we are gone. For this was Jehoiada so honored at his death, 2 Chron. 24.16. because he had done good in Israel. And a good name is more worth then all our wealth. Pro. 22.1. A good name is rather to be chosen then great riches. 4. This is the best way to assure us of God's blessing even in these outward things. Ps. 37.3. Trust in the Lord, and do good, so shalt thou dwell in the land, and verily thou shalt be fed.

Lecture XXIIII. on Psalm 51.1, 2. May 2. 1626.

NOw it followeth that we proceed unto the second sort of duties that we are to be exhorted unto, from the consideration of the infiniteness of God's mercy, and those are such as we owe unto the Lord himself. There be then two other duties that from this Doctrine we are to be exhorted unto.

The first of them doth most properly respect ourselves; and I will propound it unto everyone of you in the words that Eliphaz in another case useth unto Job 5.27. Lo this, we have searched it, so it is, hear thou it, and know it for thyself. Observe this well that you have heard of the marvelous mercy of God towards poor sinners; it is a most certain truth, as by diligent searching of the holy Scriptures we have made it evident unto you; hear thou it (whosoever thou art) and know it for thyself believe it, and apply it to thine own soul.

Seeing the Lord is abundant in loving kindness, so plenteous in mercy, labor thou to know that he is so unto thee; that thou mayest be able to say as David doth twice in one Psalm. Psal. 59.10.17. He is the God of my mercy. As if he had said; his mercy is mine, it belongeth unto me. Rest nor content till thou find that his merciful kindness is for thy comfort as David prayeth, Psal. 119.76. I speak not of the common mercy of the Lord. I know you can all, even the most wretched creature of you all say, you have, and do daily taste of that. Acts 17.28. In him we live, and move, and have our being. Lam. 3.22, 23 It is of the Lord's mercies that we are not consumed; because his compassions fa • l • not, they are renewed every morning. And so doth every creature the Lord hath made. Psal. 145.9. The Lord is good to all, and his tender mercies are over all his works ; and 147.9. He giveth to the beast his food; and to th • young ravens that cry. And this common mercy of God is that which most men content themselves with, that they may live, and live long, and live in health, and quietness, and pleasure; though this be no other mercy then the brute beasts enjoy as well as they. But the mercy that I exhort you to make your own, to get assurance that it belongeth to yourselves, is the special mercy of God, the mercy of David as Solomon speaketh. 2 Chron. 6.4 • . Remember the mercies of David thy servant. The mercy that David obtained, the mercy that David beggeth here, Psal. 51.1. According to the multitude of thy tender mercies, blot out my transgressions. That mercy that reacheth unto the pardon of thy sins, and salvation of thy soul, that is the mercy that thou shouldst labor to know it belongeth unto thee. Rest not in, nor satisfy thyself with any other mercy that thou hast received, but seek carefully to make this thine own.

Five notable differences there be, between this mercy of the Lord, and the other: which may serve for so many motives, to provoke us not to rest in the [ 1] other, but to seek for this. First, those are such mercies as God casteth upon his enemies, and such as he maketh no reckoning of, yea more abundantly then upon his own; As it is said of royalty, and kingly state, one of the chief of them. Gen. 36.31. Many Kings reigned in the land of Edom, before there reigned any king over the children of Israel ; But these are peculiar to God's Elect, his dearly beloved ones. In which respect Christ calleth those not ours but others goods, but these mercies he calleth our own, peculiar unto us, Luk. 16.12. If ye have not been faithful in that which is another man's, who shall give you that which is your own? And wilt thou content thyself with these mercies, rest in them, dote upon them, which Cain, and Judas, and sundry others that thou art persuaded were abhorred of God, and fry now in hell, had as great a portion of as thyself? O do not so but cry as Psal. 106.4. Remember me O Lord with the favor that thou bearest unto thy people; ô visit me with thy [ 2] salvation. Secondly, Those mercies (though God bestow them on his elect also, and we could not live without them, yet they) are in his account but trifles, and such as (in comparison of these) he maketh no reckoning of; like a little over-measure that is given you when you have bought anything, like to the brown paper, and pack-thread that the mercers give you for nothing, Mat. 6.33. these things shall be added to you. But the • e mercies he maketh precious account of, these are his jewels, wherein he setteth forth the riches and glory of his mercy, and bounty. As Ahasuerus the King of the Medes, and Persians shown the riches of his glorious kingdom, and the honor of his excellent majesty in that feast he made to his princes, and servants, Est. 1.4. so doth God much more set forth the riches, and glory of his mercy, in bestowing these precious mercies upon any; For as the Apostle speaketh, Rom. 14.17. The kingdom of God is not meat, and drink, but righteousness, and peace, and joy in the Holy Ghost. These mercies therefore are called Ephes. 1.7, 8. the riches of his grace, wherein he hath abounded towards us. Therefore when Paul speaketh of the mercy of God toward him in the pardon of his sin, he saith, 1 Tim. 1.14. that the grace of God was exceeding abundant towards him. This is a marvelous mercy of God, that he should pardon any of us our sins and give us eternal life, such a mercy as we can never sufficiently admire, and wonder at. Shew thy marvelous loving kindness, ô thou that savest by thy right hand, them that put their trust in th • e, saith David, Psal. 17.7. And Paul 2 Thess. 1.10. God shall be admired in all them that believe in that day. Thirdly, Those [ 3] mercies are but of a short continuance, they last no longer then this short, and momentary life; they are called therefore 〈 in non-Latin alphabet 〉 things of this life, 1 Cor. 6.4. But these are everlasting mercies, and will out-last this life, and endure unto eternity. Psal. 103.17. The mercy of the Lord is from everlasting to everlasting upon them that fear him. Fourthly, Those mercies are uncertain even in [ 4] this life, 1 Tim. 6 17. Trust not in uncertain riches. But these are sure mercies, not flitting or uncertain, if they be once gotten they can never be lost; and are therefore called Esa. 55.3. the sure mercies of David. David's mercies, the mercies he begged here, the mercies he made such reckoning of; the mercies peculiar to him, and the elect of God, are sure mercies, and can never be lost. Fifthly, and lastly, Those mercies a man may have and have them in [ 5] abundance, and be made never a whit the better man, never a whit more acceptable to God, never a whit the nearer unto eternal happiness. Nay for the most part, they make men that enjoy them most abundantly, the worse men a great deal, they estrange their hearts from God, and deprive them of his kingdom. There is a sore evil which I have seen under the sun (saith Solomon, Eccl. 5.13.) namely, riches kept for the owners thereof to their hurt. Luke 18.24. How hardly shall they that have riches enter into the kingdom of God? verse. 25. It is easier for a Camel to go through a needles eye, then for a rich man to enter into the kingdom of God. But these mercies of David never did any man receive, but they made him a better man then he was before. No man ever obtained this mercy to have his sins pardoned, but his heart was changed, and he became a new man presently. Acts 5.3 • . Christ giveth repentance unto Israel, and forgiveness of sins. So Ezek. 36.25, 26. I will sprinkle clean water upon you, and ye shall be clean, a new heart also will I give you, and a new spirit will I put within you. Labor therefore to make this thine own to get assurance that these mercies of David do belong to thee; that in the time of thy need thou mayest have the benefit, and comfort of these mercies. Els will this one daily heavy upon thy heart, that there being so much mercy in the Lord, such a fountain, yea such a sea of mercy, yea thou knowing so much, and having seen in the ministry of the Gospel this fountain opened unto thee as the Prophet speaketh, Zach. 13.1. yet thou art not washed in it, thou art not cleansed from thy sins, thou art never the better for it. That there is mercy enough in the Lord to pardon David's sins, and Manasseh sins, and Peters sins, and Mary Magdalens sins, yea all manner of sin, and blasphemy, as our Savior speaketh, Mat. 12.31. yet thy sin remaineth still unpardoned. And all because thou hast despised these riches of the goodness of God, as the Apostle speaketh, Rom. 2.4. Thou hast esteemed much more of those common mercies of God, then of these, like the Prodigal who so long as he could get enough to fill his belly (though it were but hogs-meat) never thought of returning to his father, and seeking for his favor, Luk. 15.16, 17. O this is it, this despising of the Lord's special mercies, is that that will treasure, and heap up wrath to a man against the day of wrath, as the Apostle speaketh, Rom. 2.5.

Now if any man shall say I would fain know that this mercy of God belongeth to me; but how may I come to be assured of it?

To that man I answer there be five things which may be both as signs and notes whereby thou mayst know it belongeth to thee; and as means also to bring thee unto this assurance that thou desirest.

[ 1] First, If thou canst seek, and sue to him for this mercy with all thine heart, that is more then for any other things, prizing this mercy above all other mercies, thou needest not doubt but it belongeth to thee; thou shalt be sure to have thy part in it. Mark the promises made to such as are in this case. Jeremiah 29.13. Ye shall seek me, and find me, when ye shall search for me with all your heart. Psalm 69.32. Your heart shall live that seek God. Other mercies thou mayst long for, and sue earnestly for, and never obtain them; but these spiritual mercies (without which thou canst not be saved) thou mayest be sure to obtain if thou canst thus desire, and seek for them. Luke 11.13. How much more shall your heavenly father, give the holy spirit to them that ask him? Psal. 105.3. Let the heart of them rejoice that seek the Lord. So that if thou want these the fault is in thyself. Ye have not (saith the Apostle I am 4.2.) because ye ask not.

[ 2] Secondly, If thou canst be miserable, and dejected enough in thine own eyes thou shalt not need to doubt but this mercy belongeth unto thee. Misery (we know) is the object of mercy, and chief motive to compassion. If thou canst therefore unfeignedly lay open unto God thy misery, thy spiritual misery I mean, the wounds, & sores of thy soul, as poor cripples do their sores to mē whom they would move to pity them, thou needest not doubt, to find mercy with the Lord. Thus doth David seek for mercy here as you may see, verse 3, 4, 5. I acknowledge my transgression, and my sin is ever before me; Against thee, thee only have I sinned, and done this evil in thy sight; behold I was shapen in iniquity, and in sin did my mother conceive me. So doth he likewise Psal. 25.16. Turn thee unto me, and have mercy upon me, for I am desolate, and afflicted. They that seek to God for mercy must judge themselves unworthy to find mercy, as Benhadad's servants did when they sued to Ahab for mercy they went with ropes on their heads, and sackcloth about their loins, 1 King. 20.32. The Lord is plentiful in promising his mercy to such miserable, humble, and dejected souls, Psal. 9.12. He forgetteth not the cry of the humble ; and 10.17. Lord thou hast heard the desire of the humble ; Therefore is this title given to the Lord he is called a God that comforteth the abject, 2 Cor. 7.6.

[ 3] Thirdly, If thou be one that fearest to offend God in anything; thou needest not doubt of his mercy; for thou hast his promise, Luke 1.50. His mercy is on them that fear him, from generation to generation.

Fourthly, If thou canst trust in his mercy, and rely, and rest upon it, certainly [ 4] it belongeth to thee. That maketh David pray thus, Psal. 33.22. Let thy mercy ô Lord be upon us according as we do hope in thee ; and 147.11. The Lord taketh pleasure, in them that hope in his mercy.

[ 5] Fifthly, If Christ be the only ground of thy hope and confidence, to find mercy with God; if thou trust to obtain it only through the merit of his blood. There is no coming before the mercy-seat of God but through him. This was notably figured unto God's people in the ceremonial law. 1. None might go into the holy of holies, where the mercy-seat stood to obtain mercy for God's people, but the High-priest only who was a figure of Christ, Heb. 9.7. 2. He might not upon pain of death, presume to come before the mercy-seat to obtain mercy for God's people, without incense which signified the intercession of Christ. Levite. 16.13. The cloud of the incense must cover the mercy-seat, that he die not. 3. He must not come before the mercy-seat without the blood of the sacrifice (which signified the blood of Christ) Heb. 9.7. Into the second Tabernacle went the High-priest alone not without blood, which he offered for himself, and for the errors of the people. Levite. 16.14. He shall take of the blood of the bullock, and sprinkle it with his finger upon the mercy-seat. No hope of comfort at God's mercy-seat but only through the merit of Christ's blood; who is therefore called our hope, 1 Tim. 1.1. But having him for our High-priest we may go boldly to the throne of grace, and may obtain mercy, and find grace to help in time of need, as the Apostle speaketh, Heb. 4.16. And so much shall serve to be spoken of the first duty which concerneth the Lord himself; Seeing the Lord is so infinite in mercy labor thou to know that he is so unto thee.

Lecture XXV. On Psal. 51.1, 2. May 16. 1626.

NOw for the second duty, which concerneth the Lord himself; it is that which the Prophet exhorteth us unto, Psal. 29.2. Give unto the Lord the glory due unto his name ; that is, carry yourselves toward him accordingly, give him his due. If we know, and believe indeed that God is so gracious, and merciful (specially if we know, and believe he is so unto us) how can we choose but love him, and fear to offend him, and cry shame upon ourselves that we are no more willing, and desirous to serve and please him? Therefore doth the Apostle pray for the Ephesians, Ephes. 3.18, 19. that God would make them able to comprehend with all Saints, what is the length, and breadth, and depth, and height; and to know the love of Christ which passeth knowledge, that they might be filled with all the fullness of God ; as if he should say. If once you fully knew this love that God hath borne to you in Christ, it would even fill you with all the fullness of God, that is, with all the sanctifying, and saving grace of God. Many deceive themselves miserably in this point; and challenge to themselves an interest in God's special mercy, without any ground at all. I will therefore show you five notable effects that the true knowledge of this marvelous mercy and goodness of the Lord, must needs work upon them that have it. Whereby (as by certain notes) you may try yourselves, whether you do indeed believe and know, that this special mercy of the Lord doth belong unto you.

First, It will make men afraid to offend him. Nothing hath that force to work [ 1] in a man the true fear of God as this hath. Psal. 130.4. There is mercy with thee that thou mayest be feared : and Hos. 3.5. They shall fear the Lord, and his goodness in those days. And that is the right fear of God, which the knowledge of God's mercy doth breed in us.

Secondly, He must needs grieve, and be troubled when he hath offended [ 2] him. Nothing hath that force to melt, and break the heart with godly sorrow for sin, as the true knowledge of the Lord's marvelous mercy, and loving kindness towards us. Zach. 12.10. I will pour upon them the spirit of grace (that is, the spirit of adoption which shall persuade them of my fatherly love towards them, as it is called Rom. 8.15.) and they shall look on him whom they have pierced, and then they shall mourn for him as one mourneth for his only son. And what was it that made Mary Magdalene weep so abundantly for her sins, Luk 7.38? Our Savior telleth us, verse 47. it was her love that grew from the consideration of God's marvelous mercy in pardoning her so many foul sins.

Thirdly, He must needs take delight in the service, and worship of God. [ 3] Nothing hath that force to make the worship of God sweet unto us as the true knowledge, and consideration of the mercy, and goodness of God. As for me (saith David, Psal. 5.7.) I will come into thy house in the multitude of thy mercy. That is that, that shall draw me to thy house, and make me love it; and Ier. 31.12. They shall come, and sing in the height of Zion, and shall flow together to the goodness of the Lord. So David giveth this for the cause, why he begged so earnestly of God that he might dwell in the house of the Lord all the days of his life. Psal. 27.4. to behold the beauty of the Lord ; that is, how amiable, and gracious the Lord is: As if he should say. I can nowhere behold, and see that so well as in his house; and that is the thing that maketh me so far in love with the house of God. O if men knew the sweetness, and infiniteness of God's mercy they would love his house, and delight more in it then they do.

[ 4] Fourthly, He must needs desire earnestly to know the will of God, and what he may do to please, and honor him. Nothing hath that force to work in a man an appetite to the Word as this hath. 1 Pet. 2.2, 3. As new borne babes desire the sincere milk of the Word, that ye may grow thereby, if so be ye have tasted that the Lord is gracious. As if he had said; else you cannot, and then you cannot choose but do it. So Psal. 119.64. The earth ô Lord is full of thy mercy, teach me thy statutes ; and verse 68. Thou art good, and dost good, teach me thy statutes. As if he had said; Who would not seek to know the will of so merciful, of so bountiful a God as thou art? and what may best please thee?

[ 5] Fifthly, and lastly, He must needs be desirous to please him, and to do his will when he knoweth it. Nothing hath that force to work in a man a care of his ways, a care to obey the Lord in all things even in those duties that are most painful, and wherein he is most to deny, and cross himself, yea though it were to the laying down of his life, as the true knowledge, and consideration of the Lord's marvelous goodness, and mercy hath. Thy loving kindness is before mine eyes; and I have walked in thy truth, saith David, Psal. 26.3. And the Apostle Rom. 12.1. I beseech you brethren by the mercies of God, to present your bodies as a living sacrifice unto God. As if he should say, if this will not move you to it nothing will. The love of Christ constraineth us (saith the Apostle, 2 Cor. 5.14) because we thus judge that if one died for all, then were all dead ; and who can do too much for him that hath so dearly loved him? The goodness, and mercifulness, and bountiful disposition we discern in some men, ô what force hath it to draw, and knit our hearts unto them? For a good man some will even dare to die, saith the Apostle, Rom. 5.7. And what is the goodness, and mercifullnesse of any man, if it be compared to the goodness, and mercy of the Lord? Surely not so much as one drop of water compared to the main Ocean. And thus have I finished this use of exhortation, and shown you what the duties are both towards men, and towards the Lord himself that this Doctrine doth most effectually stir us up unto.

It followeth now that we proceed to the third, and last use of this Doctrine which is for comfort. For this Doctrine serveth most effectually for the comfort 1 of all men how wicked soever they have been if now they desire to repent: 2 and chiefly of God's own people that have already repented.

[ 1] For the first, there is not the vilest sinner in the world, if he now feel his sins and desire to be reconciled unto God, but he may receive comfort, and encouragement from this Doctrine to turn unto God, and seek to him for mercy. Nothing hath that force to keep a poor sinner from repentance as this, when he doth despair of finding mercy with God, if he should turn and seek unto him. When a sinner doth resolve upon this, as Cain did, Gen. 4.13. My sin is greater then can be pardoned. This was the main thing that made those wicked Jews to resolve, that they would walk after their own devises, and everyone do after the imagination of his evil heart (as the Prophet saith, Jeremiah 18.12.) because they said there was no hope. And on the other side, Nothing hath that force to encourage a man to repent, and turn unto God, as if he can be persuaded of this, that (how vile a sinner soever he hath been) yet he may hope to find mercy with him, if he can seek unto him for it. The Rebell, or Pyrat, that knoweth there is a proclamation out against him, will never come in, but if he once hear, and can believe, that there is a Proclamation of pardon, yea, and of some great advancement, if he will yield himself, and come in, this, and nothing else will cause him to come in, and change his course, & become a faithful and legal subject. This is that which the Apostle teacheth, Rom. 2.4. The goodness of the Lord (if it were rightly known and believed, not driveth, and draweth as his terrors do, but) leadeth men willingly unto repentance. Insomuch, that as Benhadad's servants persuaded him by this argument to seek peace, and reconciliation with Ahab, when he had highly provoked him, 1. King. 20. • 1. Behold, we have heard, that the Kings of the house of Israel are merciful Kings. So have God's Prophets and servants, sought to persuade the most heinous sinners, to seek peace with God, and to turn unto him by this argument, because he is so merciful a God. Four notable proofs I will give you for this and no more. First, thus doth the Prophet Isaiah persuade all sorts of sinners. Isaiah 55.7. Let the wicked forsake his ways, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon. Secondly, thus doth Hezekiah persuade the ten tribes that had deeply revolted, unto repentance, 2 Cor. 30.9. For the Lord your God (saith he) is gracious, and merciful, and will not turn away his face from you, if ye return unto him. Thirdly, thus also speaketh the Lord to Israel, even after their captivity, when their case seemed most desperate, and irrecoverable. Ierem. 3.12. Go, and proclaim these words toward the North, and say, return thou backsliding Israel saith the Lord—for I am merciful saith the Lord. And fourthly, thus doth the Apostle Peter persuade with those Jews that had been the betrayers, and murderers of the Lord of life, when they were even almost in despair, and knew not what to do, Acts 2.38, • 9. Repent, and be baptized everyone of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the holy Ghost, for the promise is to you, and to your children, and to them that are afar off, even as many as the Lord our God shall call. So that I may boldly say to him amongst you all, that hath been the most notorious sinner, if God have now given thee a heart desirous to forsake thy sins, and to turn unto him, be not discouraged, thou needest not doubt of finding mercy with him, if thou canst seek unto him.

Two main objections there be, whereby some kind of men are kept from turning unto God, and seeking to him for mercy, specially at such times as they stand most in need of mercy.

First. Though God be merciful, yet he is also just, yea, a most severe, and terrible judge to take vengeance on such wicked men as I have been, Exod 34.7. He will by no means clear the guilty, and Psal. 5.5. He hateth and abhorreth all the workers of iniquity.

I answer. This is not meant of such as feel their sins, and desire to repent, as thou dost; but of such as love their sins, Psal. 11.5. The wicked, and him that loveth violence; doth his soul hate. Of such as go on in their sins, Psal. 68.21. God will wound the head of his enemies. Who are these? He answereth in the next words, which are an exegesis, or interpretation of the former, such as go on in their trespasses. To such do all the curses of the law, all those sentences of the holy Scripture, that set forth the severity of God, belong; not to such as feel their sins to be a burden to them, and desire to turn unto God, 1. Tim. 1.9, 10. Know this, that the Law is made, (the curses of the Law are written, and appointed) for the lawless, and disobedient, for the ungodly, and for sinners, for the unholy and profane, &c.

The second objection is this; Though God be infinite in mercy; and his common mercies be over all his works, yet his special mercy belongeth to none but to his elect, and they are but a few; Mat. 20.16. Many are called, but few are chosen. The greatest part of men are vessels of wrath, as the Apostle speaketh, Rom. 9.22. predestinated, and ordained unto damnation, Jude 4. And I have so lived as I see cause to fear, I am of that number, at least I cannot be sure that I shall find mercy with God, though I should turn unto him.

I answer. That though 1. the Lord did indeed in his eternal counsel predestinate some unto life, and some unto perdition, 2. and that the number of the Elect be small in comparison of the reprobate; yet hath no poor sinner that desireth to turn to God, any just cause given him to be discouraged from it by this Doctrine. This I will prove to you by three reasons.

[ 1] First. Because no man ought, no man can say and conclude, that he is a reprobate, because of the life he hath lead, That he is in the way that leadeth unto destruction, he may know, but that he is one of those that God did in his eternal decree appoint unto destruction, he cannot know. 1. Because God hath not by his word or spirit reviled this to any particular man that he is a reprobate, excepting only him that hath sinned against the holy Ghost, which sin thou art far enough from that desirest to repent, and to turn to God. Concerning the election of particular men, God hath indeed given testimony both by his word, 1 Thess. 1.4, 5. and by his spirit also, Rom. 8.16. The spirit it self beareth witness with our spirit, that we are the children of God. 1. John 5.10. He that believeth in the Son of God, hath the witness in himself. But God's spirit never testified unto any man that he is a reprobate. So that to every man that is so conceited, we may say as Paul in another case doth, Galat. 5.8. This persuasion cometh not of him that calleth you. It cometh not of God. And as our Savior saith, Matth. 5.37. Whatsoever is more then this, cometh of the evil one. Besides, 2. God hath heretofore, and may still call most wicked men at the very last hour of their lives, and so declare them to be his elect, who of all men in the world were most unlikely to be of his Elect; as we see in the example of the thief, Luke 23.40.

[ 2] Secondly. As no man can justly say he is a reprobate, because God neither by his word nor spirit hath testified any such thing of him; so such sinners as I now speak of, have just cause to judge that they are not reprobates, that God hath not appointed them to wrath, but to obtain salvation by our Lord Jesus Christ, as the Apostle speaketh, 1 Thes. 5.9. For those whom God hath made vessels of wrath; are fitted unto destruction ; as the Apostle saith, Rom. 9.22. They go on still in the way that leadeth unto destruction, and are hardened in their sins. Though the greatest part of men shall not find mercy with God, yet the cause of this is not in the Lord, it is in themselves only, because they seek it not, Hos. 13.9. O Israel thou hast destroyed thyself. God showeth himself ready enough to receive even such unto mercy, but they care not for it. So speaketh Christ even of Jerusalem, though she had killed and stoned his Prophets. Matth. 23.37. How often would I have gathered thy children together, even as a Hen gathereth her chickens under her wings▪ and ye would not. That sinner therefore that findeth God hath wrought in him a desire to get under God's wings, a desire to repent, and to turn unto God, is in the way that leadeth unto life, God is preparing, and fitting him for glory, and therefore he hath just cause to judge, that he is no reprobate, but a vessel of mercy, Rom. 9.23.

[ 3] Thirdly, and lastly. No man is to judge of his present or future estate, nor of God's purpose towards him, by the secret will of God, but by his reviled will, Deut. 29.29. The secret things belong unto the Lord our God, but those things that are reviled, belong to us, and to our children forever. We may not in this case, pry curiously, nor inquire into the secret counsel of God, but reverently admire it; and cry with the Apostle, Rom, 11.33. ô altitudo, ô the depth. Remember what befell the men of Bethshemesh. 1. Sam. 6.19. God smote above fifty thousand of them for looking into the Ark of God. Look thou, & inquire thou into the reviled will of God, and there thou shalt find enough to encourage thee to turn unto him, and to assure thee that thou needest not doubt to find mercy, and grace with him, if thou canst now seek it.

First, God hath reviled in his Word, that he doth not desire nor take pleasure [ 1] in the destruction of any wicked man; no not in his temporal destruction. He gave the old World warning of the Flood, an hundred and twenty years before it came, that by their repentance, they might have prevented it, as you shall see by comparing. 1 Peter 3.20. with Gene. 6.3. He gave Pharaoh, and the Egyptians warning of the plagues they enforced him to bring upon them, that by their repentance they might prevent them. And in giving them warning of the fiery hail, he expressly saith, he did it to that end that they might save their servants, and their cattle from that destruction. Exod. 9.19. Send therefore now, and gather thy cattle, and all that thou hast in the field, &c. When his people had so deeply provoked him, to bring them into miserable captivity, and he had assured them by his Prophets, that he would do it; yet how oft was his heart turned within him, and his repentings kindled together? as the Prophet speaketh, Hosea 11.8. How oft, and how earnestly doth he warn them of it? How many means doth he use to persuade them, that by their repentance they would prevent it; See for proof of this, Jeremiah 26.2, 3. And 36.2, 3, 6, 7. And if he take no pleasure in the destruction of the bodies of wicked men, is it possible he should delight in the destruction, and damnation of their souls? No, no, hearken how deeply he protesteth against this, Ezekiel. 33.11. Say unto them, as I live, saith the Lord, I have no pleasure in the death of the wicked. Yea, he protesteth this so deeply, even for this very purpose, that he might encourage every poor sinner to turn unto him. I have no pleasure in the death of him that dieth saith the Lord God, Ezekiel 18.32; wherefore turn yourselves▪ and live ye.

Secondly, God hath reviled in his Word, that he doth earnestly desire the repentance and salvation of the most wicked man, and taketh great pleasure [ 2] in it,; and therefore earnestly seeketh to reclaim them, Ezek. 33.11. As I live saith the Lord, I have no pleasure in his death, but that he turn from his way, and live; turn ye, turn ye from your evil ways, for why will ye die ô house of Israel. And this thou hadst heretofore, and hast this day experience of in thyself. How earnestly, and how mightily hath God labored with thee this way? Yea, he beseecheth thee, and prayeth thee to be reconciled to him. 2. Cor. 5.20. Yea, there is nothing would so much delight him, as to see thee repent; as is set forth in the father of the prodigal, ô what mirth and joy made he when he returned to him? Luke 15.23, 24.

Thirdly, God hath reviled in his Word, that Christ with all his merits, should be in the ministry of the Gospel offered unto all that feel themselves [ 3] to be sinners (as the brazen serpent was listed up, for all to look upon that were stung, Num. 21.9.) unto thee as well as unto any other is he offered, and thou art commanded to believe he died for thee. Mar. 16.15. Preach the Gospel to every creature. And what is it to preach the Gospel to him? Surely, to say to him as Lu. 2.11. Unto you is borne this day, in the city of David, a Savior which is Christ the Lord. So Christ inviteth all. John. 7.37. Jesus cried saying, if any man thirst, let him come unto me, and drink. And of his invitation of sinners in this sort, the Lord saith, Esa. 45.19. I said not in vain seek ye me, I the Lord speak righteousness. If a poor sinner being thus invited, should come to Christ for grace, would he reject him? No, in no wise. John. 6.37. All that the father giveth me, shall come unto me, and him that cometh unto me, I will in no wise cast out.

[ 4] Fourthly, God hath not in words only, but really given thee cause to feel by manifold experiments, that he loveth thee, and wisheth thee well. Even this is an argument of his love, that he hath preserved thee from so many dangers, Ps. 41.11. By this I know that thou favourest me, because mine enemy doth not triumph over me ; that he feedeth and clotheth thee, Deut. 10.18. He loveth the stranger in giving him food and raiment ; that thou sleepest so safely, and quietly on nights, Psal. 127.2. He giveth his beloved sleep. Thou wilt say, these are but common mercies.

I answer. True, yet concerning them, observe four things. 1. That to the faithful, these are pledges of his special love, as these places have proved. 2. That they are arguments of his goodness, even towards all men that enjoy them. For so saith the Apostle, Rom. 2.4. And if any man should have done this for thee, saved thy life but once, when thou wert in danger to have lost it, delivered thee out of debt, and danger, maintained thee with food, and raiment all thy life, thou wouldest not doubt but he loved thee unfeignedly. Thou wouldest count it a foul sin to suspect or doubt of his love, or to entertain such a thought, ô but for all that he hath done this for me, I doubt I have not his heart, I doubt he hath purposed in himself to be my destroyer in the end. And is it nothing for thee to suspect this of God? 3. Though these be but common mercies, yet it is a great sin to despise or set light by them. Rom. 2.4. Despisest thou the riches of his goodness, and forbearance, and long suffering? 4. Thou depisest them if thou be not by them led, and encouraged to repent, and turn unto God Rom. • .4.

Lecture XXVI. on Psalm 51.1, • . May 23. 1626.

[ 2] NOw it followeth, that we proceed to the second sort of those to whom the consideration of the loving kindness, tender mercies, and the multitude of tender mercies that are in the Lord, doth minister cause of comfort, and encouragement, and those are such as are regenerate, and in the state of Grace, and have truly repented, yet are subject oft to inward fears, and trouble, by doubting of the mercy and love of God. For it is evident by the Word, and by daily experience also, that many of God's dearest, and choicest servants, such as above all other, have most title to these special mercies of God, that we have heard of, are yet much subject to trouble of mind, much given to inward heaviness, and fear; yea many of them are in that case that David complaineth he was in, Psalm 88.15. While I suffer thy terrors, I am distracted. Yea, 2. many of them continue a long time in this case as David complaineth, Psal 38.6. I am troubled, I am bowed down greatly, I go mourning all the day long, and Heman, Psal. 88.15. I am afflicted and ready to die, from my youth up, while I suffer thy terrors. And upon this ground groweth all this trouble of mind, and terror, that they are subject unto, that they cannot be persuaded that they are in the favor of God, and that his special mercy, and loving kindness belongeth unto them. This Heman expresseth to have been the cause of all his trouble. Psalm 88.14. Lord, why castest thou off my soul, why hidest thou thy face from me. Now before I speak anything to the comfort of these poor souls, I think it necessary to give you some reasons, why I insist upon this use. For I know well, that many of you will think this a needless labor, and be little or not at all affected with this Sermon. Pro. 27.7. The full soul loatheth the honey comb. 1. I know well, the most of you stand in no need of comfort, you have much more need of humbling then of comfort a great deal. The secure sinner that never felt yet, what it was to be troubled in mind for sin, hath more need to hear of the terrors of the Law, then of the comforts of the Gospel. The Law was made (saith the Apostle, 1. Tim. 1.9. that is appointed and ordained of God) for the lawless, and disobedient, for the ungodly, and for sinners. These comforts that I am to speak of, are the children's bread, and it is not meet to take the children's bread, and to cast it to dogs, as our Savior speaketh, Matthew 15.26. I know well, that such kind of men will be likely to take hurt, by this that I shall teach, by turning the Grace of God, into lasciviousness, as many did in the Apostles days, Jude 4. To such, Christ, and the Doctrine of God's mercy is a stone of stumbling, and a rock of offense, as Peter speaketh. 1. Peter 2.8. 2. I know [ 2] well, that not only such men, but the most of you that profess the fear of God, have no need of comfort, but of humbling rather. As our Savior speaketh, Matthew 9.12. the whole have no need of a Physician, but they that are sick. And you have just cause to desire rather that Doctrine, that may search, and pierce, and wound your hearts, then that that should comfort them, and to pray with David, Psalm 141.5. Let the righteous smite me, that is, let him reprove me, that shall be a benefit, and a kindness unto me. The fat, and the strong (among God's sheep, and such are the most of you) should be fed with judgment, as the Lord speaketh, Ezek. 34.16. 3. I [ 3] know well, that many of you, that truly fear God, do not stand in present need of comfort, you are for the present in no trouble of mind, your hearts are cheerful, and comfortable, through the assurance, and feeling you have of God's love. His Candle shineth upon your head, as Job speaketh, 29.3. You know the joyful scund (and can take comfort in his word and promises) you walk in the light of God's countenance, and of you I may say, as Ethan doth, Psalm. 89.15. Blessed is the people that know the joyful sound; they shall walk O Lord in the light of thy countenance. But though I know all this concerning three sorts of you, that hear me now, yet dare I not pass over this use of comfort.

First. Because I am sure that some of you that hear me now, have present [ 1] need of it. Nay it cannot be presumed, but that in so great a congregation (specially of voluntaries, whom no law of man as on the Sabbaths, but their own inclination, and love to the word draweth together) there are many tender hearts, that have had experience of this trouble of mind. This we may learn from the tender care the Apostle had in writing to particular Churches to prevent the grieving, & troubling of the hearts of such people; which argueth, he doubted not but there were such among them. Rom. 8. when he had spoken of the dangerous state of the natural man, ver. 8 They that are in the flesh cannot please God ; he addeth verse 9. But ye are not in the flesh, but in the spirit. And writing to the Church of Corinth (which was a congregation very loose, and disordered) very sharply; and namely; 1 Cor.