A Pattern of Mercy. Opened in a SERMON AT St. PAUL'S, BEFORE The Right Honourable, the Lord Mayor, AND THE Lord General Monck: February 12. 1659. By TOBIAS CONYERS, Minister at St. Ethelberts, London.  
LONDON, Printed by M. I. and are to be sold at the Greyhound in St. Paul's Churchyard. at the Crown in Popes-head Alley, and at the Elephant and Castle near Temple Barr, 1660.   

The Author's Apology.  
WHen I entered upon the ensuing Discourse in my private Meditations, I looked upon the complexion of the times, and considered the temper of the climate in which we live, and in a Nation all rent and torn with differences in Opinions both Civil & Religious, I thought nothing could be more acceptable than a proposition of peace: But whilst I spoke for peace, (such was my unhappiness) some men made themselves ready for battle. The giving of offence to any sort of persons, was a thing as far remote from any design or purpose of mine, as it is disagreeable to my temper & disposition to be at odds with any man. And looking over these Papers which now I publish to the world, (if I may be permitted to judge in mine own case) I cannot but wonder from whence the great cry of the City arose, as if some Theudas, or Judas Galilaeus were risen from the dead; being naturally averse from the starting of any new Opinions, and far enough from having any thing extraordinary in me either to create or make me the head of any new sect or faction: It is confessed the 12th. of Fehruary was a critical day, and all circumstances concurred to render me unacceptable: What I suffered in myself, was nothing; but that I should so much as accidentally occasion any reflection upon that noble Gentleman, the Lord Mayor, (whom all men must needs judge both too great and too wise to concern himself in any thoughts or meditations of minds) troubled me not a little; it's true, I had been often soliciting my Lord for dismission; and that he took this occasion to do it, was so far less displeasing to me, as it was satisfactory unto others; for having served his Lordship for himself without any mercenary proposals and expectations, I could not in the least be dissatisfied with any thing that did but seem either to support or vindicate his Lordship's Honour and Reputation in the World.  
The aspersions cast upon me are either that I am Schismatical, an Enemy to the Church, or that I am Heretical: To both which I crave leave to answer, and make my just defence.  
1. That I am Schismatical, or a Sectary, I know not why any man should think so; it is true that I hold communion with, and observe the laws of Piety and holy Charity with that Christian people to whom Mr. John Goodwin is Pastor; and this I always thought I might do with the savage of truth, honour and conscience; and yet that it might be known that in that congregation are persons of greater wisdom, moderation and latitude, then to confine the administration of Ordinances within their own precinct; I think it not amiss to inform the courteous Reader, that with their permission I do perform all those Ministerial duties that any Church Officer does in the place where he lives.  
If it be the Episcopal party that censures me for schism, I humbly crave leave to remonstrate, that I entered the Ministry at a time when there was no Church Government established, but every one did that which was right in his own eyes; as I had no hand in pulling down their Hierarchy, so will they not (I hope) blame me for joining with a people that I thought espoused the interest of truth and holiness, since I did it (as appears by my practice) with the preservation of that Ministerial freedom and liberty which any Officer Ecclesiastical either justly exerciseth, or pretendeth unto.  
If it be the Presbyterian party, if I had made any schism, of all men they have the least reason to take notice of it; He that is of them without sin in this kind, let him cast the first stone at me; (to borrow our Saviour's words.) For if the little Foxes and Boars have entered to root up and destroy the vineyard, it was by that schism or gap which themselves made, therefore the Brethren of the Presbytery remembering their own faults this day, will (I hope) exercise great lenity and grace towards those that are found in the same sin and transgression (if it be a sin and transgression) with themselves.  
To both parties (whom I wish may be no more called two, but one) I shall only add this, That when the fence is made up, which how strong soever it may be, I wish may not be too straight, I must either keep out, or at my further peril. The  
Second part of my accusation, is Error and Heresy; Erroneous I may be, Humanum est Errare; Heretical I cannot be, because never censured by any lawful Authority: I know not what brought me so much as into suspicion with the City, unless it were for my Judgement about the death of Christ, Election and Reprobation, etc. wherein I am sure I hold nothing contrary to the Doctrine of the Church of England contained in her 39 Articles, and interpreted, according to her most learned and best beloved children, as Dr. Hamond, Dr. Taylor, Mr. Thorndike, Mr. Thruscross, Mr. Gunning, Mr. Pearce. Now having so often proffered to the Commissioners for Approbation, and others, bona fide, to subscribe these forementioned Articles, which contain the Doctrine of our reformed Religion ever since the time of reformation, there is no ground in the world why any man should accuse me either for novelism, or Opinion.  
But because some men may even censure the Articles themselves, and because I am extremely desirous to cut off all future jealousies concerning me, touching the five so much controverted points, I will here propose my sense in mine own terms.  
I. That God's Eternal Decrees of Election and Reprobation, are not of Qualities, but of Persons.  
II. That Grace of God which is afforded unto all men, is sufficient to leave men without excuse.  
III. That the death of Christ is sufficient for all; but none shall have benefit by him but those that believe.  
iv That no man hath power of himself to do any thing that good is, but standeth in need of the preventing, exciting, and assisting Grace of God in Christ, for the beginning, progress, and perseverance in all good. Or thus: The will of man set at liberty by grace, is only free in its choice both of good and evil.  
V That there is a state of grace attainable in this life, from which it is difficult, if not impossible to fall away.  More particularly I now come to satisfy the Christian Reader concerning the following Discourse: The offence that was taken at my Sermon, was either in gross from the general tendency of it, or in particular, from that distinction which I made 'twixt goodness and Mercy, and from that passage concerning the punishment of Blasphemy: To hoth which (good Reader) I shall crave the leave both to explain myself, and give my Reasons. 
1. For the general and natural tendency of my Sermon, I think it was for Peace, Love, Mercy and Unity; and if any thing otherwise either hath, or shall ensue upon it, it is absolutely contrary to its primitive intention: I am indeed (till I see reason for the contrary) very much persuaded of the equity and reasonableness of suffering with lenity and moderation, all those that descent in Religion, provided they trample not upon Authority, make no breach upon the civil peace, offer no violence or dishonour unto those who are different in their persuasions from them. Here I take shelter under the great St. Austin, who writing to Proculianus the Donatist, acknowledgeth, That such as err from the Truth must be drawn home by mild instruction, and not by cruel enforcement. When Bishop Itacius (as my Author informs me) had put to death Priscilian, and divers of his Followers, Anno 383, he was first condemned for that bloody act by Theognistus and St. Ambrose; afterwards meeting some Bishops at Triers that had partaken with Itacius in his bloody execution, refused to have any Communion with them: Neither do I think can it be made appear, that the Councils of Nice, Chalcedon, or Constantinople, made use of any other weapons against the Arrians, Nestorians, Macedonians, but the Word of God.  
And my same Author brings in Thuanus proaem. in Histo, p. 5. a Romanist challenging all the world to show him any approved evample in all the Monuments of Antiquity, of any execution done upon the Opinionists of those times, but that the Church of God did always abhor the shedding of blood, in matters that merely concerned Religion. To deny unto men the exercise of their Religion, (provided, as before, they keep the civil peace) is that which neither the Pole, nor the French deny unto the Huguenots, the Sectaries of those parts.  
That the Church of Rome should impose in matters of Religion, is so far rational, that she doth pretend to an high infallibility: but why one Minister should impose upon another, one Protestant upon another, when neither the one, or the other, does so much as pretend to infallibillity, for the present I see not; and should be glad that any person of piety and learning would give me sober reasons of Conviction.  
In particular, concerning that distinction which I gave twixt goodness and mercy in God; for which some took occasion boldly to aver, That I denied the Attributes of God: whoever they were, they fulfilled the old saying, Fortiter calumniare, aliquid adhaeretis; and I hope I shall wipe off both the dirt and the stain by denying it: I will not disparage the Auditory at Paul's so far as to make any other explanation then what I then made, and to which I refer the Reader; as it is truly transcribed and printed: for when we said, that God could not be merciful, till the creature, sin and misery opened a door thereunto; we spoke of mercy in actu exercito, in the exrcise and practice thereof; and in this sense only it seemeth distinguishable from goodness, and in all other respects identified, and made one with it; for mercy it is elicit, and drawn forth of goodness by the consideration of want and misery.  
In the second and last place, That which was most excepted against, and which hath opened the mouths of so many men against me, was that one Expression, That I could subscribe to punish Blasphemy according to the Judaical Law, if there were any person to be found who could infallibly determine it: This is all that was spoken (more 〈◊〉 less) upon this Subject; and what grounds there may be for it, thou shalt judge.  
1. Consider, that at that time when this Law was put in execution against Blasphemers, the Jews that were entrusted therewith, were such as had an immediate, and consequently, infallible Direction in all difficult and important Cases, from God himself, and therefore could not swerve in the Administration of Judgement, unless they would directly oppose the plain and positive Determination of God himself; but since we cannot expect any such immediate Direction or Determination, in an Affair of this importance, whether we ought to put any such Law in execution, aught to be the subject of our serious thoughts and inquiry.  
2. It is worth our consideration how the Jews made the ordinary and common naming of Jehovah, to be blasphemous, and punishable by death, judging it warrantable from the Letter of that Text, Leu. 24. 11. And the Israelitish Woman's Son blasphemed the Name of the Lord; it is in the Septua. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And naming the Name of the Lord, cursed: And Ver. 16. without the explication or addition of cursing, or execration, it's said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that m the Name of the Lord, shall surely be put to death; though our translation hath it, He that blasphemeth the Name of the Lord, shall surely be put to death. Now I submit it to the Judgements of the Wise, how difficult it is to state the Nature of Blasphemy; how high, or how far the Expression must go, to bring the person in danger of this Law, and how requisite it was even for the Elders of the Congregation to put the Offender in Ward, (as they used to do) till the mind of God was known concerning this thing.  
3. The Law against Blasphemy seemeth to be much of the same kind with that (equally severe) against presumptuous Sins, Numb. 15. 30. But the soul that doth aught presumptuously, whether he be born in the Land, or a Stranger, the same reproacheth the Lord, that Soul shall utterly be cut off, (i. e.) Punished with death: An Instance is there given, Ver. 32. They found a man that gathered sticks on the Sabbath-day, and they brought him unto Moses and Aaron, and unto all the Congregation, and they put him in Ward, because it was not declared what should be done unto him. We observe,  
1. There was an Atonement to be made for sins of Ignorance; but sins of Presumption were to be punished by Death.  
2. Presumption, or as ihe Septuagint reads it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to sin with an hand of pride, is such a sin that cannot be judged of accurately, and distinctly, by any save God only; men may guests, but it belongs unto God to pass a definitive Sentence. The man was brought into just suspicion that had gathered sticks on the Sabbath-day; but how far God would interpret it presumptuous, neither Moses nor the Congregation could determine: Therefore they put him in Ward till they knew the mind of God. Observe Christian Reader, that the Enquirie which they made at the mouth of God, seems not to be concerning the Punishment, (for that was determined before, The soul that doth aught presumptuously, shall be cut off,) but concerning the Sin, how far God would interpret it presumptuous, and within the Cognizance of his own Law: Hence I infer, That if Moses could not judge (as to this Statute) in the breach of a known Law, such as was the breaking of the Sabbath by gathering sticks thereon; of how much greater difficulty is it for any person or persons now living, to state and define the whole nature and extent of Blasphemy? which is necessary for the Judges that sit upon life and deatb.  
3. Besides, if we will make the Judicial Law binding, and still in force for the punishment of Offenders in Religion in one case, why not in all cases? (i. e.) of things in eodem genere, in the same kind; If Blasphemy, why not Sabbath-breaking, especially since we make it Jure Divino? Why do we not punish Atheism, Idolatry, Judaisme, Swearing, Execration, or any presumptuous Sin, with death, according to the rigour of the Jewish Law? In these things I am bold to offer my thoughts, and do with all possible humility submit my Apprehensions to be regulated by better Judgements; hoping, Christian Reader, thou wilt take these things with the same candour they are now delivered unto thee; and the God of Peace that brought again our Lord Jesus Christ from the dead, establish thee in the Truth, and preserve thee in perfect Love and Charity unto the State and Kingdom whereinto no Atheist, Idolater, Blasphemer, shall enter; where the Church shall be no longer Militant, in diversity of Opinions, but Triumphant, in absolute and entire Love and Unity, where all God's People with one heart, and one mind shall join togegether with the blessed Angels in one Chore; Perpetuas Dei Celebrare laudes, & aeternum cantare Hallelujah.   

ERRATA.  
APol. pag. 2. l. 5. r. mine: p. 2. Marg. r. innoxias. p. 4. l. 5. r. equipollent. p. 6. l. ult. r. Messiah. p 8. l. 27. r. Officio: p. 9 l. 12. r. fructus. ibid. l. 20: r. Acts. p. 14. l. 25. r. fuco. ibid. l. ult. r. Agricola. p 15. l. 11. r. Aquinas. p 16. l. 35. r. with. p. 13. l. 32. r. These. p. 19 l. 5. r. assimilate. p. 23. l. 12. r. Field. p 28. l. 14 r. ultionum. p. 29. l. 14. for unto that day, read unto us in that day. p. 30. l. 1. r. like. ibid. l. 11. r. genius.   

A Pattern of Mercy.  THE TEXT. Luke 6. 36. Be ye therefore merciful, as your heavenly Father is merciful. 
THis is part of our Saviour's Sermon, either upon, or at his coming down from the Mount; and therefore doth highly challenge and bespeak our best attention and observation, since it is no ordinary Teacher, but the great Master of Truth, the great Doctor of the World that speaketh.  
A Discourse of Mercifulness, I presume will seem neither low, nor yet unseasonable in this Auditory; not low, because the subject of our blessed Saviour, and directed to his own Disciples, not excluding the rest of his Auditors gathered together in great multitudes for to hear him: Not unseasonable, since we dwell in an age wherein those black passions of Envy, Jealousy, Hatred; those sad distempers of Malice, Revenge, Cruelty, are so great and predominant.  
The Evangelical Duties that are scattered in this Book, are in this respect not unlike the Proverbs of Solomon, that have no great connexion with, or dependence one upon another.  
That which relates unto the Text, gins Verse 27. where he urgeth them [to do good to those that hate them:] and ver. 
Duplex est autem resistendi modus; alter quo innoxius araemus injurias; alter quo retali amus. Calvin.  29. [to him that smiteth thee on the one cheek, offer also the other:] i. e. Be far from Revenge; do not oppose violence with violence; but put up, rather than repay an Injury; [and him that taketb away thy Cloak, forbidden not to take thy Coat also:] which is explained Matt. 5. 40. [if any man will sue thee at the law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, go to Law with thee, and take away thy coat, (i. e.) If any man go about to rob thee of thy coat by any unjust course or process at law, rather than oppose violence or fraud, to his deceit and injustice, let him take thy Cloak also; not that our Saviour herein forbids Christians to make use of the Civil Law for the maintenance of themselves, their just Rights and Properties; for this were to expose them (too obnoxious already) to the ravenous appetite of every covetous and unjust person.  
Verse 30. [Give to every man that asketh: (i. e. such as we judge are in need; the poor are the proper and necessary objects of every good man's charity) and of him that taketh away thy goods, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i. e.) that taketh thy goods upon loan, that borroweth of thee, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] ask them not again, (i. e.) Exact them not again by hard Usury, and oppression; which seemeth to be the same with that Mat. 5. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as mutuum exigor debitum, reposco.  42. Give to him that asketh, and from him that would borrow of thee, turn not thou away; In St. Matthew we are commanded not to refuse to lend to those that would borrow; and in St. Luke, not to exact what we do lend, with cruelty and oppression.  
He urgeth them unto this,  
1. Ab aequitate, from the equity and reasonableness of it. ver. 31. And as ye would mwn should do to you, do ye also to them likewise; make their case your own, and what you would have done to you, were you in their condition, do you the same for them.  
2. By an Argument drawn, à minori ad majus, ver. 34. Sinners lend to sinners, to receive as much again: If you only have a common and ordinary love and charity for those which have the same for you, what reason or ground have you to expect Divine Remuneration? But as it is ver. 35. Love your Enemies, and your reward shall be great, and ye shall be the children of the highest, for he is kind unto the unthankful, and the evil; From whence he infers the duty in the Text, and shuts up that part of his Discourse; Be ye therefore merciful.  
I will not spend time in opening of the words, (there being nothing in them but what is obvious to the most common Understanding) lest I should seem to raise a dust with my feet, and make the Comment more dark than the Text.  
2. Parts.  

1. A duty enjoined, Be ye merciful.  
2. The measure or pattern of this duty, as your heavenly Father.   
In both which, we have three things.  

1. The mercifulness of the Divine being declared, Your heavenly Father is merciful.  
2. The Creatures mercifulness enjoined, Be ye merciful.  
3. The assimulation likeness, and proportion that ought to be 'twixt the one and the other, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as your heavenly father is merciful.   
Hence I might lay down three Axioms or Divine Propositions:  

1. That God is merciful.  
2. That we ought to be merciful.  
3. That God's mercifulness is the Copy & Rule of ours.   
But I will not cast the words into any other Mould then that wherein they lie in the Text, Viz.  
Doct. That we all ought to be merciful, even as our heavenly Father is merciful.  

METHOD.  

1. I shall give you an account what mercy is, and what it imports in the phrase of the Scripture.  
2. Wherein the mercifulness of our heavenly Fathers appears, that we may see wherein we are to imitate him.  
3. What reasons and grounds we have to be merciful as he is merciful.   
1. Concerning Mercey: Sometimes Mercy is the same with Pity, Compassion, and Tenderness: Phil. 2. 1. the Apostle exhorts to Unity by the consolation of Christ, by the comforts of Love, by the fellowship of the Spirit, by bowels and mercies, (i. e.) If there be any tenderness, pity and compassion in you towards your common Father, fulfil you my joy; where bowels and mercies are equipolent terms, that serve to illustrate and explain the sense one of another: To this we may refer that of the Prophet, Jer 31. 20. where God is brought in troubled and discomposed in himself for the punishment and affliction of Ephraim; Is Ephraim my dear Son? Is he a pleasant child? for since I spoke against him, I do earnestly remember him, therefore my bowels are troubled for him, I will surely have mercy upon him, saith the Lord.  
2. Mercy is the same with pardon, remission and forgiveness, 1 Tim. 1. 13. Who, was before a blasphemer, and a persecutor, and injurious; but I obtained Mercy, because I did it ignorantly, (i. e.) being so much unfit and unworthy whilst I was a Jew, blaspheming Christ, and persecuting his people; yet I obtained mercy, (i. e.) pardon and forgiveness of God, God looked upon it as an act of blind zeal in me, and not of propense malice against them.  
3. Mercy is used for the donation or vouchsafement of some Privilege spiritual or temporal, unto a person or people, 1 Pet. 2. 10. Which in times past were not a people, but are now the people of God, which had not obtained mercy, but now have obtained mercy.  
This is supposed to have been written from Rome to the converted Jews, and then the meaning ls this; You that for a long time (for this Epistle is believed to have been written Anno Christi 44.) whilst Christ was upon the earth had not the happiness to receive Christ and the Gospel, now are made partakers of this great Mercy and Privilege, viz. to come into the Church and House of God.  
So Rom. 9 16. It is not of him that willeth, nor of him that runneth, but of God that showeth mercy. The Apostle here argueth in the behalf of God, that he was at full liberty in the collation and distribution of his Mercies, and that he did the Jews no wrong in calling the Gentiles to Christianity, Ver. 15. As he saith unto Moses, I will have mercy upon whom I will have mercy, etc. As if he had said unto him, In the distributing of my blessings I will do what I think good, without giving thee or any man a reason, though I have always reason for what I do; yet as it is ver. 13. Jacob have I loved, and Esau have I hated, which is either true in the Letter, in choosing the Israelites, and rejecting the Idumeans; or else in the Type, in preferring the Covenant of Grace before the Covenant of Works; So than it is not of him, etc. (i e.) in point of merit, satisfaction, or condignity, but of God that showeth mercy; (i. e.) vouchsafeth to call the Gentiles to Christianity, when the obstinate and incredulous Jews have rejected it.  
4. Mercy is taken for Charity, or that relief which we give unto the poor, Dan. 4. 27. Break off thy sins by righteousness, and thine iniquities by showing mercy unto the poor; (i. e.) by being liberal & charitable towards the poor; in which sense many understand that of Peter 1. 4. 8 Charity covereth a multitude of sins. So likewise it is used Psal. 37. 26. He is ever merciful, and dareth, and his seed is blessed.  
For the further opening the nature of Mercy, observe the difference betwixt Goodness and Mercy: Goodness in God is supposed to be absolute, but Mercy is a relative thing: God might have been good to all Eternity, though man had stood, yet Merciful he could not have been without a supposition and introduction of sin.  
As all Pardon includes an offence, so all Mercy involves want and misery: Goodness supposeth a man, Mercy a sinner. Goodness supposeth a man in being; Mercy, a man in misery: God might have been eternally good, and transcendently glorious in the free communication of himself, though sin and misery had never introduced mercy.  
Goodness and Mercy are thus distinguishable in men; Goodness is the Root, and Mercy the Branch growing out from it; We must first be good in ourselves, before we can be merciful towards others: We must as our Saviour showeth, first make the Tree good, before we can bring forth good fruit. Charity gins at home; if we be not good, have not an inward principle of Goodness in ourselves, how can we laudably exercise any pity or compassion, any bounty or clemency, any love or charity towards others.  
So much for the first point.  
2. Br. Come we now to speak of the mercifulness of God, and produce a great Copy and Exemplar for your imitation: And now methinks we are fallen upon the noblest subject in the World, being we are to treat of Divine Mercy, which the Scriptures declare, which men experience, which the Devil's envy, the good Angels admire, and which all the World ought to adore.  
A man that looks down from an high Precipice, albeit he is in no danger of falling, yet would his fear seize him, and a secret trembling take hold of him: The Scriptures and our own experience have set us upon a great Mount, and being to look down upon the great abyss of Divine Mercies, we are ready to cry out with the Apostle, Rom. 11. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O the depth of the riches both of the Wisdom and the mercies of God  
I shall speak to this, 1. Negatively. 2ly. Positively.  
1. In that he beareth with the daily violation of his truth, and suffereth with incredible lenity, the breaches that are made upon it, & though men do not believe what God saith, nay, (which is more) do believe things different and contrary thereunto, yet still God containeth himself, and doth not withhold his Mercy from them. The Church of God is said to be the ground and pillar of truth, 1 Tim. 3. 15. The Church it is that sacred Depositary wherein the truth is laid up. The Frogs of Egypt were not more numerous, that came crawling into the King's Palace, than the Errors and misshapen Opinions, which in all Ages (especially in this) have infested the Church, the house of God; and herein the mercifulness of God appears, that he does not presently rid himself of them, nor destroy the men for their opinion sake.  
In the Jewish Church he suffered the Essens, (a pensive and melancholy Sect) who slighted the Hierarchy of Moses, dissented from the common way of Worship, and held Community, as Josephus reports of them.  
He suffered the Herodians, Mark 3. 6. a politic and ambitious Sect, who thought Herod the Aschalonite to be the Messiahs, the sent of God: and thence called Herodians: It is likely they were abused into that opinion, from the misconstruing the prophecy of Jacob, Gen. 49. 10. That the sceptre should not departed from Judah, nor a Lawgiver from between his knees, till the Shilo came. Hence they might conclude that Herod was the Shilo, because the ensigns of Royalty and Government ceased from the Asmonean race, and Herod a stranger, the son of Antipater, an Idumean, succeeded by unjust usurpation in the Government of Judea.  
He suffered the Samaritans, who though they acknowledged the five Books of Moses, yet denied the Authority of the Prophets, because they judged them not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inspired by God; and likewise slighted the Temple consecrated at Jerusalem, and worshipped the God of Israel upon mount Gerizim. Where first they had a magnificent Temple built by Sanballat a Samaritane-Prince, in opposition to Jaddus the Highpriest of the Jews; and when it was afterward destroyed and razed to the ground by Hircanus the Maccabaean, the earth remained sacred to them on which it stood, and continued a place of Worship to the days of our Saviour, Joh. 4. 20. Our fathers worshipped in this mountain, etc.  
He suffered the Sadduces, mentioned Mat. 22. who denied the souls immortality, and all future estate and being after this life; many of them serving God zealously and strictly, according to the prescript of Moses his Law, upon no other expectations than a temporal reward upon earth.  
In the Gentile world the mercifulness of God appears, that he does not rain down fire from heaven to avenge himself of those Idolaters, who worship the Host of Heaven, the Sun, Moon, and Stars which he hath created: And still he beareth with almost incredible clemency and mercy in the Christian world, those strange, monstrous, and absurd conceptions that are framed of him, he suffereth himself to be represented as unjust, unwise, unmerciful, and whatever is unworthy of his eternal Truth and Godhead.  
And there are two things that render his Mercy more eminent and conspicuous.  
1. In that he is infallible in his judgement, liable to no mistake, or misapprehension, and consequently may be absolute and definitive in his sentence and determination; albeit he knoweth most certainly the difference 'twixt good and evil, light and darkness, truth and error, yet he buildeth nothing thereupon (unless in some extraordinary cases) to man's outward prejudice and damage; but endeavoureth by the light shining in us, by the inspirations and notices of his spirit, by the convictions and authority of his word, to reduce humane conceptions to a likeness with, and conformity unto the fair and beautiful Ideas set up in his own mind, and declared unto us in his holy Word of Truth.  
2. In that he is of Power sufficient to vindicate the sacred honour and credit of his Truth, and to avenge himself upon the Erronists, the Transgressor's thereof; He hath the power of life and death, health and sickness, poverty and plenty; and were he so minded, he needs not be beholden to any arm or power to assist him.  
If it were objected, God punisheth not Murder, Theft, etc. it doth not follow that therefore we should not. To this I answer, The case is not the same; all men have a perfect and distinct knowledge what Murder is, what Theft is; but in matters of Opinion concerning Religion and the things of God, there is the greatest variety and discrepancy imaginable; and 
* The Church of Rome excepted.  no man does so much as pretend, or lay claim to an unerrancy or infallibility of Judgement: Besides it is agreed, that the civil Magistrate does ex Offlcio, punish the breach and violation of the Laws of Nature, and the Laws of God, where he is authorized and appointed so to do, let it be shown primitively, that under the Gospel he ought either ex officio, precepto, vel exemplo, to judge, determine, and censure opinions abstracted, and wholly remote from secular consideration; or let it be shown wherein, or when the People did choose them either for their Representatives in Religion; or make them Judges in matters of Opinion and Conscience, and the Controversy will presently cease, and the Dispute end.  
2. The mercifulness of God appears, in that he suffereth the breach and transgression of his Laws, and does not speedily avenge himself of the transgressors.  
He looketh into our houses, and there he findeth profaneness, sensuality, riot, excess.  
He looketh into Chambers, and more secret retirements, and behold, wantonness, intemperance, luxury, uncleanness.  
He looketh into our places of commerce, and there he findeth deceit, fraud, cozenage.  
He looketh into our places of Judicature, and behold, favours, partiality, injustice, oppression; Or, as it is Amos 6. 12. in cicutam mutatur jus & fractus Justitiaein absynthium; Judgement turned into Gall, and the fruit of Righteousness into Worm wood.  
He looketh into our Churches and places of Worship, and for Knowledge, he findeth Zeal; for Piety, Interest; and for Devotion, little else but Curiosity; spectatum veniunt. Our Churches are turned into Theatres, whereinto we come to see, and to be seen; not remembering that great Theatre wherein we must all appear before the Judgement-Seat of Christ.  
In our hearts he beholdeth envy, jealousy, emulation, cruelty; in our lives disorders and confusions, and yet God holdeth his hand, he endeavoureth the reformation, not the destructionof of his creatures.  
So great was the mercy of God, that David seems to awaken him, and stirred him up to Judgement, Psal. 119. 126. It is time for thee, O Lord, to work, for they have made void thy Law. And the Apostle Peter is forced to make an Apology for God, to the profane scoffers, why he seemed to defer his coming, and neglect Judgement in taking vengeance upon the World, 2 Pet. 3. 9 The Lord is not slack concerning his promise, as some men count slackness, but is long-suffering to us ward, not willing that any should perish; (i. e.) God does not forget his promise, neither is he unmindful of Judgement, but he is loath to come in upon the World at unawares, as a Thief in the night, to overtake them in the height of their presumption and security, and therefore he extends and lengthens out the day of Grace, that none might perish, (if't were possible) but that all might come to repentance.  
2. We come to speak positively.  
1. Mercy it is the same with Pity, and in this sense God is merciful; he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, full of bowels, pitiful and compassionate towards the children of men; he is called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pater miserationum, the Father of Compassions: 
Numerus pluralis est emphaticus.  There dwells no hatred, no malice with God; no rancour, exasperation or cruelty is lodged in his eternal breast; he loved man in the state of his innocency, uprightness and obedience, and when man degenerated, he turned his love into pity, and his delight into commiseration; and even then when his Justice makes him severe, it is exercised (to speak after the manner of men) with reluctancy and regret.  
The pity and compassion which we so much admire in men, are but weak umbrages and representations of Gods; and yet the first wants not its due praise and commendation.  
The Court of Areopagite, mentioned acts 17. so much famed in the World, put to death a young child for that he took an unnatural pleasure in depriving the very Birds of their sight, and letting them fly for his recreation; fearing lest he who exercised so timely an apprenticeship of Cruelty upon Birds, might in his more ripe years exercise it upon men.  
The like is reported of the Senate at Carthage, who censured one of their own Citizens for no other cause in the world, but that he had civilised and made tractable a Lion, supposing so frequent a conversation with wild Beasts, had made him put off all humanity and pity, and degenerate into the nature of that Beast with whom he had so much conversation.  
Marcellus the Roman Consul, being commanded by his Masters at Rome to raze Syracuse, even then when he saw their Commands put into execution, and beheld the great City on fire, he began to relent, and (out of his good nature) to shed tears in abundance, wherewith if it had been possible, he would have quenched those flames which himself had kindled.  
And Caesar Titus (whom for his clemency they called the delight of mankind) beholding the streets of Jerusalem covered with the dead bodies of the Jews, found his heart much touched; but when he saw the glorious Temple all on fire, and the Jews themselves that were entered thereinto, would not suffer it to be quenched, he could then contain himself no longer, but with hands to Heaven protested that it was the act of the gods, and not effect of his disposition.  
But as the heavens are high above the earth, even so are the compassions of men exceeded by the compassions of God; behold a greater than Marcellus, a greater than Caesar Titus is here. Sin hath set the world on fire, and we like the Jews, will not suffer it to be quenched.  
God came down from heaven in his own person, communicated his thoughts to the Patriarches before and after the Flood, beseeched his people by his Prophets, and lastly by his own Son, the man Christ Jesus, and still endeavoureth by his Word and Spirit to quench this great flame and conflagration kindled by sin; so that if it be not quenched, but proceed to devour the souls of men, God Almighty may with Caesar Titus, enter his just protestation, that the destruction of the World is an effect of our Wickedness, and not of his own inclination and disposition.  
The love of our gracious God is more to be judged of by what he would do for us, then by what he does for us, though (to speak the truth) he hath done all that did become a great Wisdom (checked with Justice) to do.  
Even as the love of a tenderhearted Father is more seen by what he would do for his obstinate and ungracious Son, (were he a capable subject) then by what he ever actually does for him.  
He frowns upon him, giveth him correction, disinherits him, and goes down into the grave with a resolution of not doing him the least good thing for him, (in the sense the World calls good) and yet whilst he lived his heart was set upon him, his bowels yern towards him, his desires are great that he might enrich him, and his complaints many, that he was not a subject capable of his favour.  
In like manner the love of our heavenly Father is rather to be estimated by what he would do for us, than what he does for us, were we capable subjects of his Grace and Favour, according to that, Deut. 5. 29. O that there were an heart in them, that they would fear me, that it might be well with them and their children for ever.  
The Sovereign Creator he hates not any thing in the World, because the whole World is the rare and singular Workmanship of his hands; for as his Wisdom is free from Error, so are his Works devoid of repentance; all things are eminently in him, and under the covert of his pure and simple 
Omnia unum sunt in Deo, & cum Deo, etc. Ber. Scrm.  Essence, are hid all creature-perfections whatsoever; Nec aliunde Justus, aut Bonus, quam unde Magnus; that I may borrow the expression of that contemplative and devout person, which is Englished thus▪ That form of Divinity which makes him Great, makes him by the same means, Wise, Just and Good; which is the true reason that he can no more hate or neglect any thing that he hath made, than the Architect or Masterbuilder can slight his own piece which he finds agreeable to the fair Ideas of Art set up in his own mind.  
God having thus united all in himself, therefore he loves all, and regardeth all, as rays of his own light, issues of his own bounty, productions of his own Wisdom and Goodness; the venom and malignity of the Toad and Aspic, the poison of the Scorpion, which are so destructive to ours, are very good and suitable to their natures; that which is to us poison, is to them blood and spirits; the giving it to us, and the taking it away from them, we find equally prejudicial to both their natures and ours: May I shut up this point in the words of a learned man? God hates nothing, nor curseth any thing but what he is not, and he is all, sin excepted: It is that alone which he abhorreth, which he accounts worthy of all detestation, which he chastiseth here, and which he pursueth with an armed hand to the Gates of hell, and beyond the Gates of hell, and which he will never forgive in its proper subject, either in this world, or in the world to come.  
2. Take Mercy for Pardon, and in this sense God is merciful, he is known by this great Title which he assumed in that Solemn Publication, Exod. 34. 7. Keeping Mercy for thousands, forgiving Iniquity, Transgression and Sin. It is the glory of a man, much more of God to pass by an offence; God cannot desire sin, (as no man can wish to be displeased) but man having sinned, it is infinitely pleasing to the Divine Nature to show mercy, pardon and forgiveness: He that hath set us that Rule, Matth. 18. 22. That we should not only forgive till seven times, but until seventy times seven, will not transgress it himself.  
God excepts against no man's person, but as it is Prov. 28. 13. Whosoever confesseth his sins, and forsaketh them, shall have mercy. Because God respecteth no man's person, therefore he excepteth against no man's person: As he hath no man's person in admiration because of advantage, so he hath no man's person in disdain because of prejudice.  
As there is no person excepted from the general pardon of the Gospel, upon the terms proposed therein; so is there no sin excepted, save only that sin unto death, the nature of which may consist either in the contempt or despair of the pardon itself: The mercy of heaven shineth forth in this, that God is pleased to take our submissions, accept of our acknowledgements, and admit us to repentance; Esau found no place for repentance, though he sought it with tears, Heb. 12. 17. (i. e.) He found no place for repentance with his Father Isaac; for as it is in the same verse, how that afterward when he would have inherited the blessing he was rejected; pointing unto the story Gen. 27. But with God is mercy, and with him is plenteous redemption. True indeed, God pardons no man's sins before they be repent of; there are no indulgencies granted in heaven, and obtained on earth by unrepentant sinners.  
To say that some men's sins are pardoned before they be committed; or that they are pardoned past, present and to come; or which is all one, that they are pardoned from eternity, is questionless a Doctrine (to borrow the expression of a learned man) that transcends the licentiousness of Popery, and is of worse consequence than the Roman Indulgences, and were there another Luther now alive, he would enter his dissent from this Doctrine, and make it another ground of separation.  
3. If you take Mercy for the vouchsafement of grace and favour unto a person or people, and in this sense God is merciful, having called all the World unto peace and felicities by the Gospel; the Scriptures declare it, Experience so far as it extendeth, confirmeth it, all Reason and Authority establisheth it, 1 Col. 23. If you continue in the Faith, etc. not moved away from the hope of the Gospel which ye have heard, & which was preached to every creature which is under heaven; (i. e.) not only to the Jews, but also to the Gentiles; it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in every creature; which intimates not only the vocal and external, but also the internal and spiritual preaching of it. In this Gospel we are told of the blood of sprinkling that speaketh better things then that of Abel: Abel died in former time, and his blood cried Justice; Christ died in the fullness of time, and his blood cried Mercy: We are told of a potent Advocate that continually intercedeth for us in Heaven's Court; We hear of the full and most gracious promises that Almighty God can make to all burdened and heavy laden souls, and that whosoever comes unto him in the Name of Christ, he will in no wise cast out.  
And all this is laid down in a most plain and intelligible way, sine fraud & fuce, without any secret Will, any double mind, or mental reservation; God hath washed his hands in innocency, and is free from the death of all men; the dsteruction of men is of themselves, and the blood of souls upon their own heads.  
A question might here be moved, How the mercifulness of God is consistent with his Severity; we all understand how Mercy is consistent with Justice; but how Mercy and Severity stand together, is the subject of our present Inquiry and disquisition. We find the Apostle puts Goodness and Severity together, Rom. 11 22 Behold therefore the goodness and severity of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on them which fell, severity, but towards thee, goodness; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Severity comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Metaphor taken ab arte Agricola, from the cutting off unprofitable branches, and so made applicable upon occasion, unto God, who cuts off unprofitable members both in Church and State. In the solution of this question,  

1. I shall give you several instances of Divine Severity.  
2. I shall by a common distinction make peace betwixt the one and the other, setting God's Severity and Mercy at a good consistency together.   
Instances are many.  
1. Of the fallen Angels, when all was peace in Heaven, and a blessed security environed them, a thought of Pride did but spring up in them, (Aquinus thinks it was no more) and God changed countenance presently, tumbled them out of Heaven, and as the Apostle Judas speaks Cap. & v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath reserved them in everlasting Chains, unto the Judgement of the great Day.  
2. After that God had made unto himself another friend of flesh and blood, placed him in Paradise, conversed with him most familiarly, made him his Substitute, Vicegerent and Deputy here on earth, imparted unto him not only being with the rest of the creatures, but his image, likeness and similitude, provided him an Associate and Companion that might bear him company in this his abode on earth; and yet behold the Severity of God, he committed but one sin, and that of no great importanee neither, as might seem to an eye of flesh and blood, the eating of an Apple, the tasting of the forbidden fruit, and that not of his own contrivement and malice, but at the solicitation and importunity of another, and yet we see what ensued upon this trespass, the amity and friendship 'twixt Heaven and Earth was broken, man's communion with God was interrupted, and he thrust out of Paradise, and condemned to perpetual misery and exile, with his posterity.  
3. Lot's Wife did but look back from behind her, in statuam mutatur, she was turned into a pillar of Salt, and so she stood for many years, as a monument both of severity and disobedience, till Time (that consumes all things) removed her, Gen. 19 26.  
4. Uzziah with a good intent laid hold of the Ark, 2 Sam. 6. 6 to keep it from falling when the Oxen shook it, and because his hands were common, and unconsecrated, God there smote him, and he died by the Ark of God.  
5. A poor man was but gathering a few sticks on the Sabbath day; and God commanded him to be stoned, Numbers 15. 36.  
In the New-Testament, Ananias and Sapphyra did but conspire together to tell a lie, and it cost them both their lives, Acts 5.  
The Corinthians, men subject to the like passions and infirmities that we are, behaved themselves irreverently at the Lord's Table, and the Text tells us, 1 Cor. 11. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this very cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. many are weak and sickly among you, and many sleep.  
Notwithstanding all this, the Mercy of God is very well consistent with his Severity, if we consider a threefold acceptation of Severity.  
Severity is either in temper and disposition, in purpose and decree, or in act and execution.  
In the first acceptation, Mercy and Severity are absolutely inconsistent; he that is severe in his temper and disposition, cannot be likewise tender, compassionate and merciful in his disposition; these two are as contrary and imcompatible, as light and darkness, cold and heat, that do mutually expel one another: In this sense God is not severe, (i. e.) in his temper and disposition.  
2. If we take severity in the decree or purpose, so it admits of an easy compliance, and very good consistency with the clemency, long-suffering, and mercifulness of God.  
A Judge that is merciful in his own nature and constitution, may yet be very strict and rigid in his decree and purpose, to punish offenders, whom no mercy or clemency can obljge, no goodness or bounty win upon, or gain.  
In like manner it is which God, of whom we may say as Pliny says of Trajan, Est piger ad paenas princepi, ad praemia velox, Slow to punish, swift to reward; and yet notwithstanding, he hath form in himself an immutable resolution & purpose (at the regular importunity of his Wisdom and Justice) of punishing with rigour and severity all those impartially, whom his clemency and mercy could not sweeten and mollify: If man will not return, He hath whet his sword, and bend his bow, and prepared for him the instruments of death, Psal. 7. 12.  
3. Severity in the Act or Execution, which is the third acceptation, as in the many instances before alleged; which though at the first it might seem most opposite and repugnant to his clemency and mercifulness, yet even those very acts of severity may admit of a gracious construction, if we consider these two things:  
1. That many of those persons of whom the Scriptures speak, had drunk deep of the cup of divine goodness; had been made to rest under the sweetest influences of his love and favour; and from whom God might have expected better things. The Angels sinned whilst they were before the throne, and in the immediate and actual enjoyment of God himself. Our first parents in Paradise, whilst they enjoyed all the felicities heaven and earth could afford them. Lot's wife against the miracle of her deliverance; there was something or other found in them to vindicate that passage, Clementia laesa vertitur in furorem.  
2. God is severe towards one, that he might be merciful to many; he strikes some, that others may take warning? if now and then an act of justice and severity was not interposed in the world, sin would grow bold, even to control the Laws of heaven: God, that he might put a stop to the course of sin, gives ample testimony of his displeasure against it. Like the skilful Chirurgeon, that cuts off the gangrened member, ne pars sincera trahatur, lest the sound part should be corrupted.  
3. Br. Why we ought to be merciful, as our heavenly father is merciful.  

1. Propter similitudinem, that we may be like unto God.  
2. Propter gratitudinem, that we may be thankful unto God.  
3. Propter necessitatem (i. e.) dispositionis & preparationis; that we may be fit to receive mercy from God.   
1. Propter similitudinem, that we may be like unto God; which is the Argument in the text, the motive our Saviour useth to press the duty in hand: There is something in this persuasive argument and motive; because it is God's way, it is Christ's way, it is the Apostles way to press unto duty. When God urgeth men unto holiness, Leu. 19 2. it is by something of this nature and tenor; Ye shall be holy, for I, the Lord your God, am holy. When Christ presseth men to perfection, Mat. 5. 48. still the argunent is drawn from similitude; Be ye perfect, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quemadmodum, even as your heavenly father is perfect. When St. John urgeth Christians unto love, it is drawn from the same topic of likeness and quality; 1 Joh. 4. 16. God is love, and he that dwelleth in love, dwelleth in God.  
A forcible motive, a cogent argument to prevail with rational creatures, whether Angels, or men; because of those sparks of desires kindled in them, of becoming like unto God; which is not simply unlawful, but rather commendable in them.  
We read Isa. 14. 12, 15. How art thou fallen from heaven, O Lucifer, son of the morning, etc. for thou hast said in thine heart, I will ascend into heaven, etc. I will ascend above the heights of the clouds; I will be like the most High:: which though it be the Prophet's triumphant insultation over Babylon, yet was it true originally of Lucifer, The argument was urged by the Serpent, Gen. 3. 4. to persuade our first parents to eat of the forbidden fruit: [And ye shall be as God's] a plausible argument indeed, to prevail with mortal minds, naturally prone of themselves to aspire after likeness and similitude.  
The precedents I now allege and set before you, to show the force of this argument, and what grounds there are of its success and prevalency upon us. Can there be a better reason why we should be tenderhearted, merciful, compassionate, herein we shall be like unto God, we shall transcend in a manner the line of our Creation, be lifted up above the region of common mortality, and placed in a vicinity and similitude of God himself. I pass this, with re-minding you, that as there are somethings wherein we are to imitate God, and aspire after likeness unto him, so there are other things wherein we are forbid under the penalty of his displeasure, so much as to aspire and assimilate.  
The subject without offence here on earth, may attempt to be like unto his Prince in wisdom, goodness, clemency, patience; but he cannot without rebellion and disobedience endeavour to be like him in power, greatness, and majesty; we may imitate our Saviour's virtues, but not his miracles: In like manner we may with safety and honour attempt by an holy ambition, to be wise, just, merciful, ad exemplar, according to the original copy, God himself, not aspiring after his greatness, power, and majesty, lest with Lucifer, we incur his hatred and great displeasure.  
2. We are to be merciful, propter gratitudinem, that we may be thankful unto God; we should show mercy unto others, because our heavenly Father hath shown mercy unto us; the very Laws of Gratitude and Retaliation require it: The Reason is lodged here, That if God hath forgiven us ten thousand Talents, ought we not to forgive one another an hundred pence, Matth. 18. 25. The King that did remit ten thousand Talents, took it ill at the hands of his Debtor, that went forth presently, took his Brother by the Throat that ought him an hundred pence, would not be entreated, but cast him into prison till he made him satisfaction; Ver. 31. So when his fellow-servants saw what was done, they were very sorry, and came and told unto their Lord all that was done; Ver. 32. Then his Lord said, O thou wieked servant, I forgave thee all that Debt because thou desiredst me, shouldst thou not also have had compassion on thy fellow-servant? Shouldst thou not? (i. e.) thou shouldst have had compassion in point of gratitude and thankfulness unto me.  
The King in the Parable is God Almighty; the servants with whom he reckoneth, are the sons of men; for we are all the Debtors of Heaven; God for Christ's sake doth forgive us many talents: The wicked servant is he that takes his Brother by the throat without all mercy and pity, & will not forgive those few pence that his brother oweth him; the servants being sorrowful, shows how much it troubles good men to see their fellow-creatures so hardly dealt with; the King's anger expresseth the wrath of God kindled against those who are found guilty of this great cruelty and ingratitude; cruelty against their Brethren, ingratitude against their Father; that when God hath forgiven unto them ten thousand Talents, they will not for Christ's sake forgive unto their Brethren an hundred pence.  
God draws us with the Cords of a man, (i. e.) with such reasons and arguments as are proper to work upon the rational nature; to be drawn unto our duty by that soft, yet strong cord of Love and Gratitude, is most acceptable to God, most delightful and pleasing to ourselves and others.  
3. We are to be merciful propter necessitatem, because of the necessity of the thing; if we show not mercy unto others, neither will our heavenly Father show mercy unto us. In the close of that Parable which we quoted before, Matt. 18. we read at the 35. ver. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses; which refers unto the 34. verse, wherein is expressed the rigour and severity of God against offenders in this kind, And his Lord was wrath, and delivered him to the tormentors till he should pay all that was due to him.  
Our Saviour likewise in that Prayer which bears his Name, teacheth us to pray, Matth. 6. 12. And forgive us our debts, as we forgive our debtors.  
As it was said by Jesus Christ, That he could do no mighty Works because of their unbelief, Mat. 13. 58. meaning, that though he had never so great a mind to confirm his Doctrine by Miracles, and to give proof of his being the Messiah, yet such was the incredulity and distrust of the Jews, his own Countrymen, that they bond his hands, and hindered him from doing of it.  
Even so God Almighty, our gracious and loving Father, though he had never so great a mind (to speak after the manner of men) to make us Vessels of his mercy; yet finding us fraught with all malice and envy, straitened in our bowels, filled with all cruelty, hatred, revenge, we do shut up his bounty against us, and indispose him to Mercy.  
Matthew 57 Blessed are the merciful, for they shall obtain mercy; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the merciful shall be mercifully dealt with.  
Though our mercifulness be not causa propter quam, the cause for which we receive mercy, by way of merit or condignity; yet may we say it is causa, sine qua non; the cause, without which we cannot obtain mercy; though not by way of merit or condignity; yet by way of preparation, and Gods gracious disposition.  
Many more grounds and reasons might be added, but these may suffice to confirm and establish the point in hand.   

Application.  
I shall endeavour to improve this Doctrine two ways.  

1. By way of imitation.  
2. By way of consolation.   
1. By way of Imitation; Here is an excellent Copy for us to write after; we have seen wherein the mercifulness of God consists, let us patrizare, endeavour to be like unto him.  
1. God beareth with the violation of his truth, and suffereth with incredible patience those erring and wandering souls that go astray from it; he does not here destroy men for their opinions sake: We dwell in an age wherein we have a large subject to exercise our clemency, moderation, loving kindness, and brotherly forbearance upon. As we said before, so now again, the frogs of Egypt were not more numerous than the errors and misshapen opinions that do infest the Church of God, and are come up into the Palace of the great King; God suffers them, certainly we must; if otherwise, he would either do it himself, or have appointed some persons under the Gospel to have done it. If Moses was faithful in all things appertaining to the House of God, Jesus Christ much more; but our great Lord and Master, the great Propognour of Truth, directs to no other Weapons to to be made use of in this Warfare, but such as are spiritual; if his Kingdom was not of this World, then must not his servants fight: The Weapon which he hath put into our hands, is his Word, which is sharper than any twoedged sword, by which we may best cut in pieces all those snares of error wherewith Satan hath entangled the souls of men.  
When any fall mad, or are distracted, bereft of understanding, though they do or say never so much evil, though they should blaspheme God and the King, we are so far from censuring, punishing, or destroying them, that we pity them, bewail and lament them, we provide for their cure by all rational means, if haply we may effect their recovery.  
The case is much the same, (though I do not desire the parallel should run on four) we cry out against Errors, and declaim much against those fanatic Opinions that have so much troubled Israel, and disturbed the peace of God's holy Church; and if it were in our power, out of a pang of zeal in killing the Opinionists, we might persuade ourselves we should do God good service.  
That we do reprove them from the Word of God, that we sharply censure them, that we do warn men both publicly and privately, to take heed to their feet, lest they be taken in the snare of death, and so led away with the error of the wicked, is a thing (without question) highly acceptable to God, very useful and profitable unto men; and herein the Gospel from place to place, is our clear rule.  
But that we should touch them in their Estates, or practise upon their bodies for the cure of their minds; or that we should seek to convince them by any other Arguments than those that are Divine and rational; or where we fall short of conviction, to add force and violence, is a temedy for the cure of Error, I am not for the present persuaded, the great Physician of souls, Jesus Christ, ever prescribed. Alas! these are poor deluded souls, not only fanatic, but lunatic; how many amongst us are even distracted and bereft of their spiritual senses and understanding: We are even to bear with them as we do with mad men and children; to take little or no offence at their words, but that we be, as the blessed Apostle would have Timothy, 2 Ep. Gap. 2. v. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Meekness instructing those that oppose themselves.  
1. We are to do this from the Divine Precept Matt. 13. in the Parable of the tares, Ver. 27. The servants of the household came, and said unto him, Sir, didst thou not sow good seed in thy Field? from whence then hath it tares? Ver. 28. He said unto them, An Enemy hath done this. The servants said, Wilt thou then that we go and gather them up. Ver. 29. But he said, Nay, lest whilst ye gather up the tares, ye root up also the wheat with them.  
The Parable is explained by Christ himself, 38 verse. The seed is the world wherein we all live: observe, it is not the Church, but the World; they may be censured in Ecclesia, in that spiritual Court, but not in the World: [The good seed] are the Children of Truth; or as Christ saith, The children of the Kingdom. The tares are the sons of Error, the children of the wicked one. The enemy that sowed them is the Devil, and those his Emissaries whom he imploies. God refers the burning of the Tares till the Harvest; which our Saviour interprets, the end of the world: and the reason why the Tares must not be plucked out, but let alone until the Harvest, is this, rendered by himself, ver. 29. Lest while ye gather up the Tares, ye root up the wheat also.  
By the Tares here can be meant nothing more properly then erroneous persons: no other sinners or offenders, but sinner's injudgment, offenders in opinion: For if by Tares we should understand Murderers, Adulterers, Thieus, or any such kind of transgressors, than would our Saviour be understood to plead for a toleration of such sinners, as his Father had expressly enjoined to be punished: He that sheds man's blood, by man shall his blood be shed: He that stole, to make restitution and satisfaction.  
To this we may refer the counsel of Gamaliel, a great Civilian, and though not endowed with an infallible spirit, yet one as we may presume, in a special manner moved by the Spirit, to interpose in the behalf of Christ and his dear servants, to rescue them from the bloody rage and malice of the Council.  
The Apostles standing before the Council, the Jewish Presbytery indeavoring to suppress their erroneous opinions, for so the doctrine of Christianity was accounted, Gamaliel stands up, Act. 5. 38. And now I say unto you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Stand off from those men, meddle not with them, let them alone! for if this counsel, or this work be of men, (i. e.) if it be a fancy, or an opinion of their own; if it be of humane invention and contrivance, it will come to nought, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it will be dis-jointed, broken, it will suffer a dissolution; But if it be of God, ye cannot overthrow it; (i. e.) it will stand all opposition to the contrary notwithstanding, and ye yourselves be found fighters against God.  
2ly. We are urged unto this duty by example; and that by the greatest example, even that of Christ himself, Luk. 4. 55. in the story we have three things considerable:  
1. The churlish in hospitality of the Samaritans, refusing to give entertainment, not so much as a night's lodging unto Christ and his Disciples: and the ground of this was their difference in opinion, as we collect from the 53. [And they did not receive him, because his face was as though he would go to Jerusalem; because he worshipped not in the same place with them, upon Mount Girizim, but seemed to hold communion with the Jews in their Worship at the Temple at Jerusalem, they would not so much as receive him into their Village.  
2. You have the fiery indignation of his Disciples that was kindled against the Samaritans, ver. 54. Wilt thou that we command fire to come down from Heaven, and consume them, as Elias did? Here we have a notorious precedent, how far the intemperate and untutored zeal even of good men, may transport them; it's strange that nothing but fire from heaven can expiate the fault of the Samaritans incivility.  
2. We have our Saviour's rebuke and discommendation of that rash zeal wherewith his Disciples were heated, V 55. But he turned and rebuked them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he angrily or sharply rebuked them, Ye know not what manner of spirit ye are of; i. e. The Spirit of Christ and the Gospel is another manner of spirit then that of the Law, another manner of spirit then that of the World: Besides, its contrary to the end of my coming, that any man should be thus dealt with for any injury or affront done unto me; The Son of man is not come into the world to destroy men's lives, but to save them.  
To come home:  
We must not burn a Samaritan because he will not turn Jew; neither must we destroy men, because they will not be proselited to our Opinions; the Jews must not call for fire from Heaven upon the Samaritans, because they Worship not with them at the Temple at Jerusalem, nor the Samaritans refuse to give entertainment to the Jews, because they do not worship with them upon Mount Girizim. Herein our Saviour was a great pattern of moderation, forbearance and brotherly kindness; and his Gospel is not Evangelium Armatum, an Armed Gospel; it is Mahomet's, and not Christ's way to propagate Religion by the sword; Prayers and Tears, and Sufferings, and Fast, and Alms deeds, and Love, and Charity, are those Forces by which Christian Religion became so victorious and triumphant in the World.  
3. Ab utilitate; It is profitable to bear with our dissenting Brethren.  

1. It's best for the Church.  
2. It's best for the State.   
1. For the Church; There is a twofold Unity; an Unity in Judgement, and that's Truth; an Unity in Affection, and that's Love: If we cannot obtain the first, we may the latter; if we cannot have an Unity in Truth, we may by this means have an Unity in Love: It is yielded, and need not be made the subject of any man's Dispute, That Heresies are damnable and pernicious; but since as the Scriptures speak, 1 Cor. 11. 19 There must be Heresies also amongst you; not because that God ordained them to be, for he cannot decree sin; but because he permitted them, and saw they would be held and maintained in the Church; as the Astronomer prognosticates an Eclipse either of the Sun or Moon, not that he hath any influence upon those Heavenly Bodies, to cause the least change or alteration; but because by the Rules of his Art he sees such and such things will happen: We ought to follow St. Paul's advice unto Titus, 3. 10. An Heretic after the first and second admonition, reject.  
Heresy it is the mutilation and maiming of some of the principal branches of Christian Faith, and this pertinaciously defended and maintained contrary to the reproof and censure of a lawful Authority: But as for those less differences in Religion, and since there will always be such amongst us, (for faces do not more vary then understandings and conceptions) it is best (for the preservation of the Church's peace, love and unity) that we bear with, and exercise a wonderful lenity towards those that dissent from us, that we do not presently excommunicate, unchurch and deliver one another up unto Satan for every difference in opinion and judgement: We complain much of the want of Love, of that hatred, malice, and jealousy that we find stirred up amongst the present Gospelers and Professors in Religion; methinks it should be with us the Students in Divinity, as it is with those Students and Proficients in Philosophy at the University, who though they do often dispute their Opinions pro and con, in the Schools and Halls, yet do they love one another nevertheless, though one be for Aristotle, another for Ramus, a third for Zeno, a fourth for Epicurus, yet doth it not occasion the least animosity, breach or disaffection. We all acknowledge one God, the resurrection from the dead, salvation by Jesus Christ, future rewards and punishments, the necessity of Virtue, Righteousness and Holiness; that no man hath power of himself to do any thing that good is; that all grace, strength and suffic ency are of God: These are every man's Concessions; neither do I know any man living that does so much as dispute or question the truth of them: We agree in the greater, why do we differ in the less? How much would it make for the Church, its peace, increase and enlargement, could we give unto one another some few Grains of Allowance in this case.  
2. It is best for the State, for the settlement of the peace and prosperity thereof. This I offer to humble consideration; there wants nothing so much to make us happy and glorious, as mercifulness one unto another; there is nothing more tender than a man's conscience; the Grasshopper is a burden to it; those that will suffer others to touch them in their Estates, to touch them in their Dignity and Greatness, both which are very dear to them, will not endure to be touched in their consciences: This hath broken us so oft in pieces, that men are not content to secure their own Christian libetty, unless it be with the infringement of othet mens: May the Princes and Magistrates of this World (to use the expression of a sober person) take heed of coming too near that Mount which Jehovah hath sanctified for himself, and for his Son Jesus to set their Thrones on. We are for peace and settlement, and that upon such a Basis as may stand to the good liking both of God and men, till he come who shall call in the Commissions of all the Kings and Rulers of the Earth; may the foundations therefore be laid in Principles of Justice, Righteousness, Moderation, that the glory of our Nation may grow up in Renown.  
The Consciences and Judgements of men, are the proper Territories and Dominions of Christ; whosoever shall enter by any other Authority than this, upon these Sacred Demeans, intrencheth upon another's Right.  
I pass this Use with these following Limitations.  
In general, by what hath been spoken, we do not seek to infringe the Magistrate's just Power, or to lessen his duty, as he is a Christian, we willingly yield him the dignity of being God's Deputy, and if he please, Custos utriusque tabulae.  
1. That they vouchsafe to see to the observation of the Lords Day, not only that men forbear their Callings, but also that they come to Church, or such places of Worship where Divine Service is performed, that under a pretence of Liberty of Conscience, men take not an occasion to transgress the Laws of sobriety and holiness; For were this Lord's Day an Ordinance only of man, it becomes every man to submit to it for the Lords sake.  
2. That nothing that hath been spoken extend to deter the Magistrate from punishing swearing, profanation of the Lords Name, all immodesty, and violation of the Laws of Nature; for these are things that all men have agreed in, as worthy of punishment; and if there were no warrant from the Word of God, yet volenti non sit injuria; he that is willing hath no injury done him.  
3. Nay, I would even subscribe to punish blasphemy according to the Judicial Law, if there were any persons lawfully appointed, who could infallibly determine.  
2. Br. Let us imitate the mercifulness of God in pardoning Injuries, and forgiving offences one against another; let us take out our Saviour's Lesson, Let us pray for our enemies, do good to those that hate us, so shall we heap coals of fire upon their heads. But alas! how far are we from this Godlike temper? Every man almost seeks to be Deus ultionem, a god of revenge. We writ favours and benefits on the Sand, but injuries in Marble, never to be blotted out. Though we crave and expect all forgiveness from Heaven daily, yet we exercise very little upon the Earth: Instead of extenuating one another's offences, we heighten and aggravate them in our bills of debts and trespasses; for fifties we writ hundreds, and for hundreds, thousands. As God is prone to forgive, so we are to take revenge one upon another; I wish there were not that occasion for me to tell you how much you are unlike unto God.  
For pity, lo cruelty; for love, envy, hatred and jealousy; and for pardon, behold revenge; every man studies the Law of Retaliation, to return like for like, which our Saviour expressly abrogated, Matthew 5. 38. Let me borrow an Apostrophe.  
O cruel Revenge, of a venomous and dangerous malignity, which filleth the heart with Plagues, the life with Furies, and the World with Tragedies: What havoc dost thou make, what flames dost thou kindle, unless Grace and Reason give some temper and alleviation. A spirit from beneath, raised from Hell, injurious to civil Society, pernicious to States and Kingdoms, kindled by pride, nourished by flattery, sharpened by insolent Tongues, which makes their lives a continual crime, and their memories that exercise it, a perpetual execration. Christians! what shall I now say farther to persuade you to Moderation, Clemency, Pardon, Forgiveness? If the example of God, the pattern of Christ the practice of the most eminent Saints; If this will not do it, what will? Only let me re-mind you of that great day which is ready to dawn upon the world, when the Judge of heaven and earth shall come riding upon the clouds with ten thousand Angels in his company, and shall take his seat in the air, when that general Assize shall be kept, we shall all come to hold up our hands for mercy at his Bar. Let me tell you from God, in whose name I now prophesy unto you, that unless you here display the ensigns of your mercy on earth, neither will God hold forth the Sceptre of his mercy and pardon unto that day.  
3ly. Let us imitate God in his bounty and liberality, (that I may speak a word for the poor) who causeth the Sun to shine, and the rain to fall, both upon the just and the unjust. I speak now to the rich, thè great and mighty in this world, You live upon the alms of heaven, subsist by divine bounty, and are maintained at his cost and charge: he keepeth a plentiful house, and hath made large provision for You, only in the disposition of things, he hath left the poor to be taken care of by the rich. The poor, says our Lord and Saviour, ye have always with you; me ye have not always: that what love we feel in our hearts unto Jesus Christ, we might express unto our indigent brethren for his sake. To do good therefore, and to communicate, forget not, for with such sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God is well pleased. However some men have taken up a Religion that excuses them from all acts of bounty, goodness, and charity, yet the Apostle, Col. 3. 12. makes Charity, or mercy to be a peculiar sign and character of God's Elect: Put on therefore as the Elect of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bowels of pities and mercies.  
Let me therefore give you that advice which was given to Nebuchadnezar, Dan. 4. 27. That you break off your sins by righteousness, and your iniquities by showing mercy to the poor: be daily casting in of your abundance into this treasury of God: Make unto yourselves bags that wax not old; so shall you have treasure in heaven.  
Let us not be lift the hypocritical Jews, who fasted for strife and debate, and to smite with the fist of wickedness, and even then when they made long prayers, devoured widows houses; but rather like the good Centurion, Act. 19 that not only our prayers, but our Alms and Charity may come up in remembrance before God.  
Thus we have finished the first Use, by way of imitation.  
2ly. By way of Consolation; if our heavenly Father be so merciful: Are any of us made sensible of our great miscarriages, and how unsuitably we have acted, to the genius and Spirit of Christ and the Gospel: Do we recollect how often we have violated his righteous Laws, transgressed his holy precepts, abused his mercies, against the light of nature, against the light of grace. This Doctrine administers great Consolation; that we have to to do with God, and not with men; with God, whose mercies are infinite; and not with men, whose mercies are cruelties.  
This is the greatest comfort that can possibly be laid before us, in all our soul-conflicts: That our God is a lover of souls; that the lives of his creatures are very dear and precious in his sight, and next unto his own Justice, which is himself, we are considerable with him. It was a great comfort to the Syrian King, and his Nobles, 1 King. 20. 31. that they heard the Kings of the house of Israel were merciful Kings, this was the great encouragement of Address, a motive to humiliation upon hopes of acceptance: We have allheard that God is a merciful God, a tender and merciful Prince: Let it move us to put on the garment of true humiliation, and make our solemn and penitential Addresses unto him, That he may pardon our sin, and remember our iniquities no more. To conclude; Let us not presume upon the mercies of God, so as to turn his Grace into wantonness; to take Arguments of Sinning from the considera-of Divine mercy; that because mercy abounds, therefore we make sin to abound; this were ill to requite the Lord; and know, that by how much the mercies of God have been increased, by so much will the wrath and the displeasure of God be increased against us, if we abuse them.  
FINIS.    

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THe Banner of Justification displayed; or a Discourse concerning the deep and important Mystery of the Justification of a sinner, wherein the several causes thereof, being both numerous & various, are from first to last diligently inquired after, and their several contributions towards so great and happy a work, clearly distinguished, and assigned to their proper causes (respectively:) By Mr. John Goodwin; newly come forth.  
Triumvirs; Or the Genius, Spirit, and Deportment of the three Men, Mr. Richard Resbury, Mr. John Pawson, and Mr. George Kendal, in their late Writings against the Free Grace of God in the redemption of the World, and vouchsafement of means of salvation unto men; briefly described in their native and true colours, borrowed of themselves in their Writings (respectively.) Together with some brief touches (in the Preface) upon Dr. John Owen, Mr. Thomas Lamb (of the Spittle) Mr. jean's, Mr. Obadiah How, and Mr: Marchamond Needham, in relation to their late Writings against the Author: In Quarto, by Mr: John Goodwin.  
The Tryers and Ejectors of Ministers, tried and cast, by the Laws of God and men: By john Goodwin.  
Mercy in her Exaltation; a Sermon preached at the Funeral of Mr. Daniel Tarlor; by Mr. John Goodwin: In Quart.  
The Natural Man's Case stated; Or an exact Map of the little World, Man; in 17. Sermons; by Mr. Christopher Love: To which is added a Sermon preached at his Funeral, by Mr. Thomas Manton of Newington. In Octavo.  
A Comment on Ruth; together with two Sermons, one teaching how to live well, the other minding all how to die well: By Thomas Fuller, Author of the Holy State.  
Gospel public Worship; Or the Translation, Metaphrase, Analysis, and Exposition of Rom. 12. from vers. 1. to 8. describing the complete Pattern of Gospel Worship.  
Also an Exposition of the 18. Chapter of Matthew, to which is added, A discovery of Adam's threefold estate in Paradise, viz. Moral, Legal, and Evangelical, by Thomas Brewer: in Octavo.  
The Grand Enquiry who is the righteous man, by William Moor at Whaley in Lancashire.  
The Declaration of the Judgement of james Arminius, concerning Election and Reprobation; translated into English by Tobias Conyers.  
An Idea, or body of Church-Discipline in the Theoric and Practic, by Mr. Rogers: in quarto.  
Lucas Redivivus, Or the Gospel-physician, prescribing (by way of Meditation) Divine physic to prevent Diseases not yet entered upon the soul, by john Anthony, Dr. in Physic, in quarto.  
A Letter of Address to the late Protector Oliver, by D. F. alias, Tobias Conyers; in quarto.  
The Return of Mercies, or the Saint's advantage by losses. By Mr. John Goodwin, in 12.