that he would give us a pattern of labour and order in all things; now it hath continued for six thousand years and upwards, as some account, such is his long-suffering; how many of us has God borne with for ten, twenty, thirty years, from childhood to grey hairs, from the cradle to the grave; the angels were not endured in their sinful state but immediately cast

into Hell.

(4.) Kindness and bounty, he is plenteous in goodness; God is good and doeth good, his communications to the creature are free and full, as the sun giveth out light, and the fountain water. Thus you see reason why mercies are plurally expressed.

2. The frequency of it. His mercies "are new every morning" (Lam. iii. 23); that is, renewed; those that concern the body and soul, not only merciful in saving once or twice, but every day pardoneth our new sins, and giveth to his repenting children new comforts. There is a throne of grace open every day, not once a-year (Heb. iv. 16), as it was to the high priest under the law. The golden sceptre is daily held out, the fountain is ever open, not stopped up nor drawn dry; God keepeth not terms, but keepeth a court of audience; and every day we may come and sue out our pardon, and take out the comforts we stand in need of.

3. The variety of our necessities, both by reason of misery and sin; so that not mercy but mercies will do us good. We have not one sin but many, not one misery but many, therefore mercies are needful for us.

(1.) Our miseries are many, danger waylayeth us on every side, therefore the mercy of God is said to compass us about: "He that trusteth in the Lord, mercy shall compass him about " (Psalm xxxii. 10). On which side soever temptation and trouble maketh the assault, mercy is ready to make the defence: "Many are the afflictions of the righteous, but the Lord delivereth him out of them all" (Psalm xxxiv. 19). Their troubles are many from God's own hand, Satan's temptations, malice of the wicked world, therefore "Let thy mercies come to me.'

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(2.) Our sins, so many provocations, transgressions from the womb (Isa. xlviii. 8). After grace received we have our failings, there remains much venom and evil of sin: "Have mercy upon me according to thy loving-kindness, according to the multitude of thy tender mercies, blot out my transgressions " (Psalm li. 1); where great sins, great mercies; many sins, many mercies. In that one fact how many ways did he sin? great sin can be committed alone, but one evil act draweth on another, as links in a chain; adultery, blood, and this by a king, whose duty it was to punish it in others; the more above the stroke of man's justice, the more liable to God's: this when he had many wives of his own; a crime committed out of want is not so hienous, as that committed out of wantonness; he took the poor man's one ewe lamb, when he had many flocks and herds. This was done not suddenly and in the heat of passion, but in cold blood, plotting his opportunities, abusing Uriah's simplicity and sincerity to his own destruction; his honesty in not returning to his house, should have been a check upon David, he maketh him drunk, drew Joab into the conspiracy and confederacy of his guilt; many perished with Uriah in the attempt upon Rabbah.

4. The many favours to be bestowed upon us, as food, clothing, protection, liberty in our service, and after all eternal life; therefore mercies, "which giveth us all things necessary to life and godliness" (2 Peter i. 3).

2ndly, The effect, "thy salvation;" brought about in God's way, and

upon God's terms. In temporal safety we must wait for God's salvation, such as God giveth, God alloweth; better be miserable than be saved upon other terms; many would be safe from troubles, but they would take their own way, and so turn aside to crooked paths. Those martyrs spoken of in the Hebrews, would not accept deliverance, " that they might obtain a better resurrection" (Heb. xi. 35); to wince under trouble, and fling off the burden ere it be taken off by God without any sin of ours; otherwise we break prison, get out by the window not by the door; we must take up our cross as long as God will please to have us bear it; David saith, "Thy salvation."

3rdly, The warrant and ground of his expectation, "according to thy word:" God's mercy is to be expected according to the tenour of the promise. How is that?

1. No temporal blessing is absolutely to be expected, for God hath reserved the liberty of trying and chastising his children in outward things; the covenant is to be understood with the exception of the cross, and we can have no temporal benefit by it but as it is useful for us: "I will visit their transgression with a rod, and their iniquity with stripes. Nevertheless my loving kindness will I not utterly take from him, nor suffer my faithfulness to fail" (Psalm lxxxix. 32, 33). God will use medicinal discipline, though not satisfy his justice upon them.

2. The qualification of the promise must be regarded by those that would have benefit by it: God's covenant is made with his people, it is a mutual stipulation; many would have comfort; we plead promises of safety with God, but forget promises of obedience to him; as Ephraim would tread out the corn but not break the clods (Hos. x. 11). There was food: "Thou shalt not muzzle the ox when he treadeth out the corn" (Deut. xxv. 4). We mind our own interest more than God's honour.

3. A word of promise calleth for faith and trust whatever contrariety appeareth in God's providence, God's word must bear up our hearts, it is as a pawn till the deliverance come: God's mercy is the same still, his word calleth for trust, the more we trust and hope in his mercy, the better for us: "I have trusted in thy mercy, my heart shall rejoice in thy salvation" (Psalm xiii. 5). "Let thy mercy, O Lord, be upon us according as we hope in thee" (Psalm xxxiii. 22). And, "He that trusteth in the Lord, mercy shall compass him about" (Psalm xxxii. 10). The more clear is your claim when you trust yourselves with him; he is a merciful God, and his word saith he will take care for them that fear him.

4. All this trust must be set awork in prayer; so doth David, and so saith the word: "Call upon me in the day of trouble, I will deliver thee and thou shalt glorify me" (Psalm 1. 15). "I know the thoughts that I think towards you, saith the Lord, thoughts of peace and not of evil, to give you an expected end. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you" (Jer. xxix. 11, 12). "Thus saith the Lord God, I will yet for this be inquired of by the house of Israel, to do it for them" (Ezek. xxxvi. 37).

4thly, The effectual application, "Let thy mercies come also to me." 1. He beggeth application unto me also, God is every day scattering his mercies abroad in the world, and David would not be left out of God's care and blessed provision, but have his share also. Esau's words are applicable upon this occasion: "Hast thou but one blessing, O my Father? Bless me, even me also" (Gen. xxvii. 38). When the earth is full of his

goodness, beg your share; God is the Father of mercies, he hath not the less for bestowing, as the sun hath not less light for us, because others enjoy it with us, God doth not waste by giving.

2. He beggeth an effectual application: "Let thy mercies come to me;" the way was blocked up with sins and difficulties, yet mercy could clear all, and find access to him, or make out its way: "Let it come to me," that is, let it be performed or come to pass, as it is rendered: "Now let thy words come to pass" (Judg. xiii. 12). Hebrew, "Let it come," here let it come home to me, for my comfort and deliverance. David elsewhere saith, "Goodness and mercy shall follow me all the days of my life" (Psalm xxiii. 6); go after him, find him out in his wanderings. So, "What shall I render to the Lord for all his benefits towards me?" (Psalm cxvi. 12.) They found their way to him though shut up with sins and dangers. Thus we see how to plead with God for temporal salvation, we must make grace and nothing but grace the ground of our hope, and this according to the tenour of the word.

Secondly, As it is applicable to eternal salvation; and then

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1. The ground of all is mercy or pity of the creatures' misery, the Lord is not moved to bestow grace upon sinners for any goodness that he findeth in them, or could foresee in them; for he findeth none, and could foresee nothing but what was the fruit of his own grace: Who hath first given to him, and it shall be recompensed unto him again?" (Rom. xi. 35.) It is the honour of God to begin all things, as the river oweth all to the fountain, the fountain nothing to the river; as none can give him first, so none can be profitable unto him, for he needeth nothing: "Neither is worshipped with men's hands, as though he needeth anything, seeing he giveth to all life, and breath, and all things" (Acts xvii. 25). Nay, we deserve the contrary, to be cast into utter darkness: "I do not this for your sakes, I had pity for my name's sake, which ye have profaned among the Heathen" (Ezek. xxxvi. 21, 22). “Of his abundant mercy he hath begotten us to a lively hope" (1 Peter i. 3). We have not a right notion of mercy, unless we admire the plenty of it: "God, who is rich in mercy, for his great love wherewith he loved us, when we were dead in trespasses and sins, hath quickened us together with Christ" (Eph. ii. 4). There need many mercies from first to last for the saving of a poor sinner; their natural misery is great: "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" (Ezek. xvi. 6). Their actual sins many: "Our iniquities testify against us" (Jer. xiv. 7); the way of their recovery by Christ is mysterious: "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life" (John iii. 16). The course taken for satisfying wronged justice, the application involveth many mercies, the renewing of their natures: “ According to his mercies he saved us by the washing of regeneration, and the renewing of the Holy Ghost" (Titus iii. 5). The preserving of inherent grace against temptations, forgiving many sins after conversion: "Let the wicked forsake his way, 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" (Isa. lv. 7). "A just man falleth seven times a day, and riseth up again" (Prov. xxiv. 16). The great, eternal, good things to be bestowed on them:

"Looking for the mercy of our Lord Jesus Christ unto eternal life" (Jude 21). So that from first to last there is nothing but a concatenation of mercies.

2. The effect, "salvation." This properly deserveth to be called so: we are saved but in part before; then from all evils, from the greatest evil, Hell; before we are saved, but we may be troubled again; now no more sorrow, when all opposition is broken, and God is all in all, and the church presented as a prey snatched out of the teeth of lions, all former things are done away.

3. This dispensed according to the word. Now, what doth the word say? when a sinner repenteth, all the iniquities which he has committed shall be forgotten; there is abuse of mercy noted, if he shall bless himself and say, "I shall have peace though I walk in the imagination of my heart" (Deut. xxix. 19). I may go on in sin and cry, God! mercy! and there is an end. No, mercy issueth out itself for salvation of men, according to the word, these are conclusions contrary to grace: "There are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness" (Jude 4). The principle is true, but the conclusion is false; certainly God is merciful; there is no end, nor measure, nor bank, nor bottom in his mercy; but throughout the whole Scriptures mercy is only promised to the penitent, and to those that come to God by Christ. Take mercy according to the word, according to the analogy of faith, and there is not a more powerful incentive of duty: "There is forgiveness with thee, that thou mayest be feared" (Psalm cxxxv. 5). "The grace of God that bringeth salvation hath appeared to all men, teaching us that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world" (Titus ii. 11, 12). "I beseech you, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service" (Rom. xii. 1). This is true divinity. The flesh deviseth another doctrine: let us sin that grace may abound, to make a carnal pillow of God's mercy, that they may sleep securely in sin, yea, a dung-cart, to carry away their filth. God is merciful, but to those that count sin a burden and misery; God is slow to anger, but yet angry when provoked; abused patience kindleth into fury, as water when the mouth of the fountain or course of the river is stopped, breaketh out with more violence. God hath his arrows of displeasure to shoot at the wicked; you must not fancy a God all honey, all sweetness; he is "the Father of mercies," but so that he is also a God of vengeance: "Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation. Selah. He that is our God is the God of salvation; and unto God the Lord belong the issues from death. But God shall wound the head of his enemies, and the hairy scalp of such a one as goeth on still in his trespasses" (Psalm lxviii. 19-21). The mercy of God is large and free, if men do not make themselves incapable by their impenitency.

4. We must beg (1.) The application of these to me also. "We have heard that the kings of the house of Israel are merciful kings" (1 Kings xx. 31). Now we would feel it: "This is a faithful saying and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief” (1 Tim. i. 15). Winding ourselves within the covert

of a promise, enter at the back door of a promise, there comes virtue from Christ if but touched; the woman came behind him and but touched the hem of his garment, so we must seek the application of this virtue.

(2.) Effectual application, "Let it come unto me." Mercy cometh unto us, or we shall never come unto it (1 Pet. i. 10.) The grace that cometh to us, kápiv ¿pxoμévæv, the grace which is brought to you at the revelation of Jesus Christ, God's grace, is brought home to our doors; we seek not after it, but it seeketh after us. Salvation is gone forth, saith the prophet, to find out lost sinners: "Wisdom hath sent forth her maidens, she crieth upon the high places of the city, Whoso is simple let him turn in hither" (Prov. ix. 3, 4.) God sends the Gospel up and down the world to offer his grace to men, it worketh out its way.

USE. Here is encouragement and direction to poor creatures, how to obtain God's mercy for their comfort.

1. Encouragement: mercy doth all with God; it is the first cause that setteth everything awork.

(1.) Mercy is natural to God (2 Cor. i. 3). "Father of mercies;" God is not merciful by accident, but by nature; the sun doth not more naturally shine, nor fire more naturally burn, nor water more naturally flow, than God doth naturally show mercy.

(2.) It is pleasing to him: "Who is a God like unto thee, that pardoneth iniquity and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy" (Mic. vii. 18). Judgment is called his strange work: "That he may do his work, his strange work, and bring to pass his act, his strange act" (Isa. xxviii. 21). Primitive acts he is forced to, but he rejoiceth to do good, as life-honey droppeth of its own accord.

(3.) It is plentiful in God, he is rich in mercy, abundant in goodness and truth; thy sins are like a spark of fire that falleth into the ocean, it is quenched presently; so are all thy sins in the ocean of God's mercy ; there is not more water in the sea than there is mercy in God.

(4.) It is the great wonder of the divine nature. Everything in God is wonderful, especially his pardoning mercy. It is no such great wonder in God that he stretcheth out the heavens like a curtain, since he is omnipotent; that he formed the earth or the waters, since he is strong; that he distinguished times; adorned the heavens with so many stars; decked the earth with such variety of plants and herbs; since he is wise, that he hath set bounds to the sea; governeth the waters; since he is Lord of all; that he made man a living creature, since he is the fountain of life; but that he can be merciful to sinners, infinitely merciful when infinitely just. There is a conflict in the attributes about us, but "Mercy rejoiceth against judgment" (James ii. 13). That he is so gracious and condescending, when his first covenant seemed to bind him to destory us, that he that hateth sin is so ready to forgive it, pardoneth it so often, and punisheth it so seldom.

(5.) He is communicative, it is " over all his works" (Psalm clxv. 9.) Not a creature but subsisteth by God's mercy, he loveth "man and beast" (Psalm xxxvi. 6), and "he is the Saviour of all men, especially of those that believe” (1 Tim. iv. 10); the whole earth is full of his goodness; "Lord show it to me also." He heareth the cry of ravens.

2. To direct us how to sue for it in a broken-hearted manner; there are two extremes, self-confidence and desperation. Self-confidence challengeth