is made gracious that beleeves that is patient Phil. 1.29 it is given to him he hath it this way and no way else a soule that is rewarded t is by way of gift Revel 22.12 Behold my reward is with me saith Christ to give to every man according as his worke shall bee when mercy rewards and saves it is a gift and when Justice rewards and damnes t is a gift of justice or of debt that is due to evill workers and that God dos freely of his owne minde For the fourth thing they are thoughts to give an end and expectation satisfying thoughts you shall have saies God what mercy you do will or can expect God meanes this 1 That they should have an end put to all their miseries the dark cloud should be blown over their sufferings should have a blessed end God himselfe would put a full period to them 2 Such an end an end so gracious that it should answer their living and large expectations Iam. 5.11 that it should satisfy all their longings such an end as blessed JOB had in his afflictions the end of the Lord was gracious to him the Lord did shew even in him and by him that he was very pitifull and of tender mercy so as the Lord might well instance in JOB for to prove what tender bowels he had he might well say to his children go to JOB and see whether I am not gracious and of tender mercy JOBS example may learne us both the graciousnesse that God shewes the patience that Saints should shew JOB had an end and expectation too so gracious was God to him and so good will God be to his people now I can shew the like againe saies God I can do as much for you and so I purpose my thought are for to walke in the same way of mercy towards you you shall have as much as an ende and expectation will come too that is as good an end as you can wish desire or long for novv to make the mercy thus compleat there must be in it these in gredients First there must be a powerfull bringing them backe from their Captivity and an happie deliverance of them from all afflictions Ier. 30.10 God must save his Israel from afar and his seed from the land of their captivity Iacob must returne be in rest and be quiet and none make him afraid 2 A full performance of all the promises of the Lord to them God must give them according to his promises or else he could not give occording to their expectations 3 A blessed giving in of spirituall graces with spirituall enlargements for grace received for the abounding of thanks giving to wards God 4 The shining of Gods face upon them againe which brings with it sweet and spirituall peace This the faithfull expected 5 All this must be done seasonably in the best in the fittest time when they were ready when the full worke of God was done upon their hearts when their expectations and wantings were at highest Zech. 9.1 when they look most when their eyes were most intentively pitcht upon God When comes the burden upon Hadrach and the rests upon Damascus that is upon the cruell enemies of Israel and the inflicters of all their miseries but then when the eyes of all Israel are as one man towards the Lord and then comes all other mercies too that they needed even a full supply from the Lord their God For the second thing the Arguments to proove the truth now in hand wee may reason thus 1 Because God is Love and this is much more then to say God loves 1 Iohn 4.8 16. it notes thus much that it is the very Essence and nature of God Man may properly be said to love but cannot be said to be love God is so t is affirmed from his own mouth when this was said t was a piece of Gods own minde and t is recorded twice in one chapter t was a sweet argument it seems the Apostle was now upon he is incouraging Saints to love and love so as to dwell in it and therefore he mentions this that God is love Ioh. 3.16 Rom. 5.8 if they would looke so high as t is most fit they should they might easily see a most glorious pattere of love that they could never reach and that was love it selfe wee read of Gods so loving the world c. And of Gods commending his love to us but we read not as I remember of this phrase that God is love but in this place Now the servants of Christ having not only heard him and seen him and tasted him but enjoyed abundance of glorious fellowship with him wherein by most certaine and sweet experience they had been so oft so much satisfyed with this River of his good pleasure they come up to the highest expression that can bee to set out the love of God when they say God is love surely those glorious Saints in heaven that are at the Wel-head of happinesse as it were and enjoy the fulnesse of love in the highest degree could not have spoken more gloriously of this love then to say God is love now if hee be so God will First be pitying his Secondly hee will bee contriving for his and Thirdly he will be overlooking all the unworthinesse of his 1 He will be full of pity as a father pities so the Lord will saies David Gods bowels could not but be troubled for his repenting Ephraim Ier. 31.20 and so troubled too that God takes up this resolution that he will surely have mercy upon him God could quickly finde bowels when Ephraim found his sins and his mercy sayes now Ephraim is a deere son Ephraim is a pleasant childe all is forgot already that Ephraim hath done his former Idolatrie his former prophanenes his former stubbornnes it is all covered all drowned already in the sea of his mercy here behold bowels of compassion indeed here is pity that is infinitly tender shining in the very carriage and language of God towards poore creatures full of sinns and full of troubles both at once this is the very way of Gods bowels let his children be in danger in troubles under sorrowes and sufferings the heart of God cannot rest it will bubble it will be hot it will boyle up t will run over to his afflicted children 2 This love that is God it selfe Gods owne nature t will be a contriving thoughts of love will flow from it God is all act purus actus and so is this love it is busie hard at worke plotting for and pitching upon some great good for those whom he delights to choose to love to honour I will surely have mercy sayes God I will surely do such a poore sovle good his sould shall blesse me his conscience shall enjoy me his spirit shall rejoyce in me his heart shal be fild with my peac with my comforts with my blessings 3 This love of God can tell
will be sure to speake full in thâ— thing I will hearken unto you sayes God now they shall have the listning ear of Godâ— he heares and observes nowâ— what they say as one glad tâ— heare them make such requestâ—â— to him they shall finde me saiâ—â— God I will not hide my selfe from them now they shall findâ— me in my mercy finde me in 〈◊〉 might finde me in my wisdome finde mein my countenance theâ— shall finde me to be for theâ— to save to comfort them I wiâ—â— be found of you saith the Lord and will turne away your Captivity c. This is a finding indeed to some purpose now thâ— Lord would bee seen in answering them they should find him and he would be found 〈◊〉 them that is look wherein and for what they did seeke â—â—to him God would answere them and say behold here am I what is your request it shall be granted You shall have to the full what you beg for and so desire to have however heretofore I have hid my face from you now I intend to appere for you you shall see me again to your joy you shall finde mee again to your full content What can God say more how can he speak sweeter and more to the heart of his people then thus In this verse the Lord brings proofe of what he had spoken before concerning his recovering Israel out of Captivitie at the 70. yeares end wherein we may see the Lord guiding of his Saints even to know the great deep of his own purpose as touching their comming out of Babilon his purpose indeed was revealed in his promise made in the former verse but this will not suffice the Lord to say I will visit you I will cause you to return to this place but he will give in ground for it for I know the thoughts that I think towards you c. We seldome read of a promise thus backt usually God delivers his promises without such a bottome as this when God told Abraham he would be his God and the God of his seed Gen. 17 7 8. he gives no such reason there as this he does not say for I know my thoughts towards thee Abraham I remember not in all the Scripture the like instance that God should give a reason and such a reason as this why he would visit his people with love with salvation Certainly there is somewhat in it more then ordinary it is not because Gods bare word of promise is not sufficient for the faith of his people neither is it because God would now cherish or satisfie any curiositie oâ— nicenesse that might be in the hearts of his people touching prying into his own secrets 〈◊〉 but God does this most freely and lovingly t is his mercy to his people that makes him give in this over-plus to his promise and heaps up to them this great measure good pressed down and running over into their bosoms The Lord does this 1 Because he would the more affront beat down and shew himself openly and directly against those lying Prophets who did belye the Lord and tell the people that this was not Gods minde that they should stay so long in captivitie but the Lords thoughts his minde was for two yeares only t is for more sayes God I know my thoughts they do not believe me not them 2 Because he would the more ascertain the thing in the eyes and to the hearts of his people he brings in an evidence most cleer and that which none else was able to produce my thoughts have pitcht upon your release your deliverance this I am sure of sayes God for I know theâ— do not doubt my people of you returning back because you aâ—â— to abide in Babylon so long anâ— to build and plant there at suâ—â— a time I will visit you beleeve iâ— I have already concluded upon it my thoughts are immovable set upon your release therefore what ever mountaines be in the way beleeve they shall be diâ—â— down rather then their standing shall hinder the accomplishment of my will in this thing Gâ—â— shewes them here not onely 〈◊〉 promise of salvation under hâ—â— broad Seal thus saith the Lord but he shewes them his very heart and minde even the very originall and root of the thing and sayes thus the Lord thinkâ— thus he purposes towards you did God ever lay open his heart his counsels more Did he eveâ— more sweetly go to work tâ— prop up the weak faith of hiâ— people or to stop the moutheâ— of his Enemies that they might be silent and leave objecting 1 Sayes God you shall come out then for my thoughts are already pitcht upon it my purposes are for it and who can alter them 2 You shall come out then sayes God for my thoughts be towards you they be loving they be full of mercy they be not against you for evill they be for you for good I love your souls your persons your bodies your peace you have my thoughts my intentions my considerations at worke for you 3 Sayes God you shall come out then for my thoughts bee peaceable and bountifull thoughts thoughts of peace thoughts to give and to give you an accepted end They be not thoughts of will of paine of trouble of adversity I thinke not how to do you an ill turne how to watch over you for evill but how to give and to give you somewhat that shall be worth receiving an happy end of your troubles to give you that which you so much so earnestly expect an end and epxectation both aâ— once you shall have such an end as you desire expect wish forâ— waite for 4 You shall come out theâ— saies God for I know my thoughts are thus towards you thus peaceable thus mercifull thus bountifuull thus to give thus to reward thus to let you have double twice as much mercy as ever you had the thoughts I have towards you I can easily understand clearly see quickly read them every one t is impossible for meeither to be unacquainted with my owne vowes with the holy movings of my owne minde or not to approve of my owne thoughts I cannot either be ignorant of them or deceived by them you men think you know not what sometimes your thoughts bee gone from you as Nebuchdnezzars dreame was gone from him hee could not tell it no more can ye many times but I know every thought of my heart every motion of my minde My thoughts saies God as they be neither vaine nor light in themselves so they bee not darke to me I fully know who I pitch upon to what end upon what grounds they be not thoughts against my will such as I cannot consent to the Motions of my heart as they are guided by the perfection of my Wisedome so are they filled with the strength of my affection of my love I know my thoughts towards you I love you therefore do I mule cast in minde purpose for your good and these purposes
how may I doe such a 〈◊〉 harme Dan. 6.4 5. how may I give hiâ—â— blow that hee may never 〈◊〉 â—ore How may I both accuse â—â—n and condeme him too â—ake as those wretches those â—â—godly great ones sought to â—â—de occasion against Daniel Dan. 6.4 5 to 〈◊〉 stroy him When shall he dye â—â—d his name perish was both the â—â—quiry and also the malicious â—â—ngings of the ungodly conâ—â—rning David Psal 41.5 they thought it â—â—ng ere his life name posteriâ—â— was rooted out ere all his â—â—od were gone dead and rotâ—â— And was not this the very â—â—ult of the Atheists counsells â—â—inst Ieremiah Ier. 18.8 Come let us â—â—ite him with the tongue or for â—â—e tonge because he will not â—â—ld his peace but prophecy â—â—ainst them and their evill â—â—aies they will smite him and â—â—ite him downe they will go 〈◊〉 it with Club-law rather then 〈◊〉 Prophet shall be suffered to â—â—nd If travelling with iniquity 〈◊〉 conceiving mischiefe if â—â—nging forth falshood will be the overthrow of the servants 〈◊〉 Christ Psal 7.14 they shall down the malicious mischeiuous thoughâ—â— of wicked men they are thoghâ—â— of evill not of good thoughts 〈◊〉 hatred not of love thoughts 〈◊〉 trouble not of peace the thoughts are how to disturbâ—â— how to discourage how to 〈◊〉 voure and to destroy may 〈◊〉 God say to these as he did 〈◊〉 those murmurers in the Parabâ—â— are your eyes your thoughtâ— evill because myne be good what do ye meane to make Pits to distroy where 〈◊〉 make promises to save wlâ—â— have I here Ier. 52.5 that my people 〈◊〉 taken away for naught even 〈◊〉 your thoughts in your imagâ— nations what is this yoâ—â— workes your way your wâ—â— to imploy your thoughts in sâ—â— a way Wo to you that devisesuâ— iniquity Mich. 2.1 and worke such evâ—â— upon your beds the God thâ—â— sees and loathes it speakes 〈◊〉 And he that speakes it will 〈◊〉 〈◊〉 he sayes will make good his â—â—ord to the full such thoughts 〈◊〉 you thinike sayes God I â—â—nnot endure and such punishâ—ent as I inflict you shall not â—â—dure oh that Persecutors had â—â—t eyes to see this truth might â—â—ey not here read themselves â—â—trary to God and God conâ—â—y to them these are they â—â—t beare up their heads high â—â—he world oh how lofty are â—â—ir hearts eyes and waies 〈◊〉 what will their end bee 〈◊〉 will they come down â—â—en the almighty hand of diâ—â— justice shall give them the 〈◊〉 throw Secondly are not they much 〈◊〉 who dreame that there is 〈◊〉 God to looke after his peoâ—â— when they be cast down 〈◊〉 say the wicked God hath â—â—ken them we shall have our 〈◊〉 let us be upon the bones of 〈◊〉 now shall they be bread 〈◊〉 and a prey to us persecute â—â—ake them there is none to deliver the day is our own 〈◊〉 field is wone let us arise up 〈◊〉 the prey let us devoure roâ—â— is the time and thus they ercâ—â—rage one another in an eâ—â—â— matter and t is a jolly time wâ—â—â— them now to thinke that 〈◊〉 Davids be downe and shall â—â—â—ver rise more Reve. 11.10 Now they mâ—â—â— merry together like these 〈◊〉 dwelt upon the earth when 〈◊〉 two witnesses of Jesus Châ—â— was flaine then they reioyâ—â— over them as thinking whaâ— brave world t was now 〈◊〉 them Ior. 30.17 Sick Zion Bruised Zâ—â— Wounded Zion spoiled Zâ—â— here 's no better from wiâ—â— men then the title of Out-eâ—â—â— They call her sayes the Propâ—â— an Out-cast saying This is Zâ—â— in scorne and derision poâ—â—ing at her with the fingâ—â— contempt whom no man â—â—â—eth after Now Zion in 〈◊〉 apprehensions hath never friend she is cast out of favour of God and men as thiâ—â—inke who seekes after her 〈◊〉 who cares for her who lookes â—â—â—ter her welfare why God â—â—â—oes yee wicked ones he is â—â—â—ying her condition he is grieuâ—â—d for her aflictions he is conâ—â—â—iving for her deliverance he â—â—â—urposes her salvation I will â—â—â—store heatlh unto thee and I 〈◊〉 will heale thee of thy wounds â—â—â—aith the Lord oh what a voice 〈◊〉 this this is the voice of my â—â—â—eloved may the poore soule â—â—â—ey this is none other but the â—â—â—oice of my Father and this is 〈◊〉 the gate of heaven unto me 〈◊〉 Oh methinkes now I am in â—â—â—eaven Now me thinkes I â—â—â—ould tread downe with conâ—â—â—empt all the spite and rage of â—â—â—ell Now me thinkes I could â—â—â—ay with the Church speake 〈◊〉 with her confidence mine eneâ—â—â—nie shall see my happinesse and 〈◊〉 name shall cover her wich said â—â—â—nto me Mic 7.10 Where is the Lord thy 〈◊〉 God Mine eyes shall be hold her 〈◊〉 that is in a way of triumph as one fallen to the ground now shall shee be trodden downe as the mire of the streets here is your portion may Zion say this is the reward you shall have you beheld mee with proud scornefull eyes and with glad hearts when I was in misery mine eye shall behold you cut downe with a thankfull heart you shall have treading dowe for treading downe Nay you shall to the myre whereas I when at worst was upon a Rocke you shall be troden as the myre of the streets Who will pity you when you fall Who will lament when you are destroyed and you are never in your place till ye be thus trodden downe Where should myre go but to the myre and where should mire be but under feet you that dreame wish and long for Gods forsaking of his owne servants what thoughts have you of God and against God the the while but such as deny him such as make him a lier Woe â—o you when blindnesse and deceitfulnesse thus leads you you may love it you shall one day â—â—ue for it Thirdly see hence the unchangeablenesse and blessed constancy that runs parallell with the infinite the pretious the dearest love of God towards his through all conditions Gods love parts not from those 〈◊〉 loves what ever go away â—his stayes God hath thoughts of peace for his in captivity for his in Babylon In this ever â—o be admired love of God â—here is not saith the Apostle â—ny shadow of turning Jam. 1.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is so â—ne and the same that there is â—ot any colour or likenesse not â—o much as any think obscurely â—â—sembling the least variablenesse in God with God there 〈◊〉 not so much as the rude â—ranght of turning so the â—ord notes not so much as â—â—y give the least ground for man to say that God is in any degree variable or unconstant in this his glorious love or iâ— the blessed gifts and fruits of itâ— When once the face of Gods love is towards a people 't is and 't will bee ever so it is like the living creatures in Ezekiel Ezek. 1.12 it turns not but goes forward in most sweet expressions of it selfe it runs and streams through all the sad
conditions of his people it is as the tree of life Rev. 22. it bears forth fruit and that of all kinds and that every month too upon every occasion in every trouble sorrow temptation the love of God is nigh his salvation is nigh them that feare him sâ— the Saints professe and what saves but the love of God thaâ— is nigh first and that is the cause that brings forth salvation the love of God it fâ—â— hard at study as it were 〈◊〉 muses and plots for good when the people of his love aâ—â— brought exceeding low it is a framing and devising how to save when the ungodly are plotting how to kill Creatures may look strange theyâ— may stand a far off like Jobs friends they may prove miserable comforters as he spake of them as much as if he should have said increasers of his misery rather then easers of him but yet God wil not therefore is that expostulation of the Prophet Why standest thou so far off O Lord Psal 10.1 Why bidest thou thy selfe in times of trouble This breeds even wonder in a Saint to see God a farre off so much as to apprehend God forsaking as if God were not now in his place where he would be where he uses to be where he hath promised to be In times of trouble for God to be farre off for God to hide his face it is more then a wonder since he hath promised to be â—â—eerest then Creatures they doe but their kind when they prove fickle and forsake vain things may be allowed to shew their vanity they work but from their own nature when they fail but for God to be variable for this love to change it is impossible it is against the very nature of God of this love which is no lesse then himself God can tell how to love respect and remember his people in a low estate An Iron furnace in Egypt cannot put Gods love out of its way Egyptian bondage Pharaos tyranny Israels slavery drudgery poverty quenches not one spark of this fire of Gods love towards them God will see for all this how they be used he will pitie them respect hear them come down Exod. 3.7.8 9. deliver them all their afflictions shall not dam up against his purpose of love nor alter his course of kindnes towards them no not when wicked men say Zion is cast off nor when Zion herself saies The Lord even Jehovah hath forsaken me My Lord hath forgotten me Isa 49.14 God complains of wrong pleads w th her draws Arguments from naturall affection and that in a mother too usuall the tenderest lover yet all this is not high enough the Lord grants that a mother may forget her child yea all mothers may do so for it is possible they may put off nature in that thing and be without naturall affection as the Lord foretells of some but yet God sayes it is impossible he should he does not nor cannot he wills against forgetting of his people and can that come to passe that Gods will is against who hath or what can resist his will Nothing in God will nothing in the creature can When he wils to love to shew mercy to a poor creature this will of his will make its way and have its way what ever lie in the way or opposes The Prophet might well say The mercie of the Lord is from everlasting to everlasting to them that feare him that is narrow enough short enough a low expression enough for Gods love time is no fit Channell to take up the mercy of God it wil not it cannot hold it his purposes and thoughts for his they must not they will not be straitned they will have compasse enough roomth and length enough if infinitenesse if from eternity to eternity will give it them In the fourth place let us take notice and eye this That the mercies God gives to his they are a contriving and framing in the bowels and thoughts of God a long time yea from all eternity before they are bestowed or appeare visible our God carries mercies in his thoughts for them he hath them written upon his breast before the foundation of the world and there he bears them in his heart till he brings them forth and shews the good â—n his own season God never did nor never will doe any thing for his on a sudden as I may say that never came into his mind before new mercies he may give but what be these but the bringing forth of old thoughts the expressions of his eternall purposes of love The Lord thought yea declared his mind to Abraham concerning delivering of Abrahams seed and his Israel out of Egypt four hundred yeares before hand and many yeares before they were born or in bondage in that Land How long did the Lord purpose to send Jesus Christ ere he was sent into the world 'T was in the Lords thoughts before all time Christ was a Lamb slain from the foundation of the world 1 Pet 1.20 he was fore-ordained so but was manifest sayes the Apostle in these last times for you Jesus Christ was fore-ordained to be a Saviour before all time he was promised presently after the beginning of time and yet ere he was exhibited 't was thousands of yeares welnigh four thousand if not all out 't was in the fulnesse of time that Christ comes in the Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes not onely the fulnesse of time Gal. 4.4 but the perfection of it too the accomplishing also or finishing of time the meaning is Christ came not till such a time was made up filled up accomplisht which God himselfe had appointed Fulnesse of time then if we referre it to God then the sense is this A full time that is in Gods account will decree as it was fore-determined of God from all eternity 2. Referre it to Scripture and so 't was a full time in Scripture account wherein those prophesies concerning his comming must needs be fulfilled 3. Referre it to the Saints and then 't was a full time in that the Saints were ready for this blessing now coming 't was the fulnesse of time in their faith in their perswasions in their waitings who at that time are said in a speciall manner to wait for redemption and to wait for the consolation of Israel Luke 2.25.38 Now the Saints looked hard for the rising of this Sun like Travellers tired out with darknesse what from themselves and from the times they long for the light And thus even the holy ones of God by their strong raised and raising expectations did clearly and strongly point out to the world the neer approaching of the blessed light of that Sun of righteousnesse by whose beames the blessed day of the Gospel did soon appeare and by the brightness of whose glory the hearts of his did shine with heavenly light did rejoyce with exceeding joy and sound consolation God thought all
shall get the upper hand Now now I shall see David his fellowe stumble shortly now Saul will meet with him and he shall never escape his hands yea but saies David the goodnesse of God endures thou forgettest thy selfe Doeg our God hath purposes of love hee hath fruits of love his goodnesse endures in it selfe it is so constant that it is unchangeable it endures in regard of Gods owne people t is made over to them God himself hath made it sure to them t is so his that t is theirs too in way of title and they may challenge challenge the fruits and manifestations of it in Jesus Christ do not thou think Doeg that there is no more ado but kill and slay Saints at thy pleasure what ever God hath permitted thee to do hitherto the goodnesse of God endures it is not as yet come to an end towards the Saints not never will thou deceivest thy self yet God is good to Israel he is good to David he is good to all Anointed ones thus David cooles persecuting Doeg and certainly if those that are thus bad against God and his people could were able or would see God thus good unchangeably in himself relatively towards his people they would have little heart to persecute it is a fond conceipt of having the fill of their own desires upon the people of God that flushes wicked men so that puts such wicked motions in life against the Saints it is a vain hope of successe that claps them on the back and bids them go on and be desperately resolute Secondly let the Saints know here is a glasse for them to see many precious duties in 1 Ye that believe ye that by faith are brought home to Jesus Christ and have the blessed fruits of these thoughts of his love powred out upon you fall a wondring let it work you to admiration and to blessed acknowledgements such a view should you take of the sweet wayes of Gods love towards you think not with your selves we have mercies and there is an end Saints must not make such sinfull stops you must go abroad to see mercy and neither house up nor hood-wink your selves 1 Does not God minde you when you are in your greateâ— straits under the heaviest clouds He hath an ear to hear your groaning when oppression hath aâ— hand to make you groan Israâ—â— though dis-respected in Egypt yet hath respect in heaven when Saints have the harshest vilest bloudiest usage from a proud Pharaoh they shall have tender mercy from their God God that heard the voice of a perishing Ishmael Gen. 21.17 the bond-womans sonne will much more hear the voice of a living and a faithfull Isaac the sonne of the free-woman when tyrants be trampling Saints under feet and writing their names in the dust yet then are they graven upon the palmes of Gods hands and their broken walles their broken conditions Isa 49.16 are continually before him there was never a time as long as time hath been never a strait as many as Saints have had wherein God hath forgotten them God ever yet walkt with his children though in the fiery furnace he will be where they be when they be where he would have them to be he will be with his mercy and his grace where they be in their sorrows and in their troubles God hath many thoughts and all precious thoughts of love towards them what do you thinke that God minds not his Saints in England that could not that would not that was not unmindfull of his Saints in Egypt do you thinke that these onely are forgotten or in this age alone God puts his people out of his mind or do you thinke that God minds not the degree of their sufferings how far they be gone how low they be brought the depth of their miseries or the height of their extremities or the rage of their adversaries or will God now content himselfe with an everly looke upon his peoples case with a cast of an eye with a glaunce onely towards them no no he hath them alwaies in his heart upon his breast he hath them alwaies in his eye he hath them alwaies graven upon his hand behold and wonder at such love and yet this is not all In the 2. place he is a forecasting God for them he purposes deliverances long before even from all eternity his thoughts be a contriving as it were the time the best time the way the sweetest way the end the happyest end the mercy the greatest mercy for his owne people to have in this way he is now walking with his people in this land his thoughts have been long at worke upon these things and now is our God a bringing forth his owne purposes to light a shewing his owne thoughts now he is a telling his Saints in England that he is a God that can love can contrive can take care for his people can tell how to send them good to give them mercy to worke for their liberties for their peace blesse our God ye Saints cause the voice of his praise to be heard publish and say Who may be compared to our God he alone is excellent in his thoughts in his purposes in his bowels in his workings there is none marvelous but him there is none like unto him And therefore yet more in the third place these thoughts of our God are they no full of wonders do they not deserve to be sought out of all his Saints see into this love that passes knowledge that is so above the reach of the minds eye see into the length and depth of this mercy of our God which is so unfadomable these purposes these thoughts they are the blessed issues of Gods own heart towards his they are those pure and living streams sweetly and immediately flowing from the fountain of life it self and how can mercy be deeper set then in the very nature in the very heart of God and can these be any other then mercies of a full length how can they have lesse then an infinite an eternall reach with them are these like to end that had never any beginning in the thoughts of God shall man give a measure or time put a period to such a love no no this mercy endures for ever and ever and here is ground enough for Saints to praise yea to call upon others too and say O give thanks unto the Lord for he is good for his mercy endureth for ever yea to speak it over and over as David did Psal 136.1 2 3.26 verses who plyes this thing so that he doubles and trebbles it yea four times he makes mention of it in that one Psalm oh this pleads strongly for thanks it cries mightily for an high strain of praise his mercy enduring for ever the Lords eternity of mercy puts on Saints hearts sets them upon this heavenly tune O give thanks unto the Lord. In the 4. and last place see is not our God waiting to be gracious
with that stock alroady given ere he will trust them with more he that knowes when is his season to give out his mercy will never bestow it till he can say now it is seasonable now is the right time now behold the cry of the children of Israel is come unto me c. come now therefore and I will send thee unto Pharaoh Exod. 3.9.10 that thou mayest bring forth my people out of Egypt See God hath his now ere the cry of the Israelites comes to him his now ere he hears their cry his now ere he comes down to deliver his now ere he sends Moses to Pharoah upon this errand of deliverance and this his now was not till they had been under the Egyptian slavery many years till all their male children had the black doom of death upon them till their sighes and groanes broke forth into cries and their cryes came up to God which did therfore ascend so high because they were mixt with so much faith expectation which spake thus much in Gods eares that surely he that dwels in heaven and was their God would see their oppressions with a pitying eye would hear their groanes with a mercifull heart and come down with his love and with his power for to deliver them Thirdly Christians live by faith put forth and that to the life this living grace take need of despising promises of staggering at or of being beaten back from these sweet words and precious things of God made and ratified given and performed to us in JESUS CHRIST hath our GOD said it and will he not do it hath he spoken any thing that he will let fall and not bring to passe What are Iehovahs words but as winde see to it that nothing beat you off from beleeving in Gods purposes in his thoughts so sweetly revealed in his promises for you and to you if you will have God Now come for deliverance for Salvation let God have his Now for beleeving our Gods voyce is Now if ye can beleeve Now if ye canrest upon me Heb. 3.7 To day if ye heare my voice of mercy ye shall enter into my rest the Israelites were brought into Canaan by faith and unbeliefe shut the doore against thousands of them that they could never enter in if we stand and say Heb. 19. v. there be Gyants in the way to our peace there be sons of Anack there be walls there be Wars there bee Enemies open and secret betwixt us and our good us and our Gospel us and our peace if wee suffer our selves to backslide from Christ the Captaine of our Salvation to fly off from promises to sinke with discouragements and to cry out in the midst we are all undone we are past cure we can never be reformed We can never have a right a blessed peace what is this but to say with the unbeleeving Israelites we shall never bee able to overcome the Gyants to climbe up the walls to possesse Canaan and some indeed to shut the door of hope against our selves turne the fruitfull Valley of Achor which the Lord would give us into the stony and barren wildernesse of of our own unbeleefe What is this but to stop up all that might never enter in nor enjoy what God purposes for and promises to these that doe beleeve Christians if we can beleeve we may conclude all things are possible let us not clip our owne wings our wings of Faith especially Isa 40.41 how shall we fly then How shall we mount up as Eagles then far above all below things to Jesus Christ How shall we be setled then nay how shall we chuse but hover flutter up and down upon the earth of our own hearts and of the times Christians see to it unbeliefe is a bloody thing it knits more it kills worse then any sword unbeliefe is the greatest plunderer it takes a way all it leaves nothing no not a promise of mercy nor a God that promises it do you not thinke the sword kills enough do you not thinke the enemies of Christ plunder enough waste enough Oh be not self destoyers by selfe-unbelieefe Our greatest danger lyes here if ever we miscary if ever we be shut out of Canaan if ever we be cut off and perish the enemie and adversarie is this Wicked Haman this accursed unbeliefe it sels us and all we have first over to sin and then to misery it makes a forfeiture of all we have into the hands justice yee and keeps off all good that is comming into our hands Oh beleeve and and we shall prosper beleeve and the streame will bee turned God will bee found Israel will be saved the Canaanites will be bread for us God himself will be a portion for us we are now like to gaine much or lose much if faith turne the Scales wee are made if unbeliefe turne the Scales we are destroyed Our God is now laying a foundation for many generations a foundation of such good that not only his servants in this present age but the children that are yet unborne might blesse him for these beginnings of such love for the first stone laid in our daies Oh! let not us remove such a foundation let us not roll away this stone with the accursed hands of unbeleefe What shall we cloud the Sun from our selves that it may not shine upon us Shall wee blast the blossomes and buds of mercy by the East-winde of our unbeleefe shall we blow away the sweet showers of blessing with the rough winde of our own lusts God forbid beleevers this is all the burden the Spirit of God puts upon you that which ye have who have Christ graces light promises hold fast till Christ comes the zeale you have for the Lord God of Hosts for Christ the Captain of Salvation and the King of Saints against Rome against sin against the times hold fast the faith and confidence you have in Christ in his promises hold fast the title you have to Christ to all good in him hold fast leave not a promise no not the least title in a promise of a thousand worlds deale with these as Iob resolved and did with his integrity hold them fast till ye dye let no enemie remove you from these hold these when ye cannot hold your estates when you must leave creatures resolve upon it to keep these let not fears affright thee or allurements entice thee to withdraw thy selfe and to returne from following after these but say to promises yea to Christ who speaks in and by them to thee as Ruth said to Naomi Ruth 1.16 where thou goest I will goe and where thou lodgest I will lodge I will be where Christ is I will live where Christ lives I will walke where he walkes I will dwell were he dwels Nothing shall perswade mee to returne from following after thee from resting upon thy word I wil not live in the hopes of men I will not live in the successe of
can turn the course of the stream of his mercy who can hinder God in the bringing forth of his own thoughts in his own time who can make God either ignorant of what he knowes or forgetfull of what he still remembers he that knowes the thoughts of peace he hath towards his people knowes also his people all his sheep for whom he hath these thoughts of his peace rejoyce in it ye Saints it is a portion a glorious and full one too a portion peculiar to your selves there is not one shall share with you but he that is like you a childe of this father as well as your selves Rejoyce in it ye Saints it is as certain as God is he hath as certainly such thoughts towards you as he is love and hath the nature of a God in himself Rejoyce ye righteous ye know not how soon these thoughts of peace may appear above ground they have been sown long yea and they will never dye under the clod they have been in the breast of God from all eternity Here is light sowen for the righteous and do they not begin to peep forth do you see no blade no signe of such mercifull thoughts abroad now may we not track the footsteps of these thoughts all along through a Parliament in their proceedings through an Army in their fightings through Christ his Messengers and Members in their Liberties Stand up then by faith lift up your hearts in the midst of troubles if wrath be begun yet mercy is begun too if wrath be gone forth yet thoughts of peace are abroad too do not say I am under temptations I have lost my friends and my meanes have me excused I cannot rejoyce Obj. Who will excuse thee Answ I know none but I know who will accuse thee even this truth will if thou do not rejoyce Obj. Yea but Rome hath such bloudy thoughts her instruments are now abroad and they are for warre plundering spoiling and cruelty Answ What then look up to heaven here be thoughts of mercy here is a pitying Christ whilest below here is a raging Antichrist and although he may be permitted to make a sea of bloud in the earth yet God hath a sea of mercy in heaven to drown all the miseries and sins of his servants in Obj. Yea but I do not know what I may suffer Answ What suppose the worst can these part betwixt thy God and thee canst thou suffer the losse of him or of the thoughts of his mercy no noâ—â— who shall seperate in this caseâ—â— is the bold challenge of all beâ—â— lievers Rom. 8.35 why then guird up thâ—â— loynes of thy mynd there iâ—â— hope and help enough thou anâ— more happy then the world caâ— make thee and thou shalt neveâ— be miserable let the world dâ— what it can to make thee soâ— there is grace to be revealed and brought to every believer by the hand and at the comming of Jesus Christ 1 Pet. 1.13 this is enough to keepe you above water whatever your present condition be there be thoughts of peace and of mercy the Lord make thy heart close with himselfe these will be brought out for the enriching and thy comfort in this day and thy day of his redemption Suck in then thy own consolation thou believing soule and rejoyce in the Lord whilst thou art sad and troubled in a sinfull and perplexed Kingdome and say in the Spirit well all this storm will be over the Saints shall triumph Iesus Christ shall be on the throne his enemies shall be disthroned and fall for God hath thoughts of peace towards his people he knowes them all and will bring them out for he waits to be gracious in the fulnesse of time then there will be a fulnesse of mercy and in the meane time here remaines a rest for the people of God to enter into a blessed Sanctuary of mercifull thoughts in the bosome of our God for the succour of faithfull ones here take up thy rest enter in dwell and delight for evermore FINIS
how to overlook all the unworthinesse of his people God stands not upon the poor creatures worthinesse I will have mercy upon whom I will have mercy this is the voice of Gods bowels to love freely this is his way Rom. 9.15 It was spoken to MOSES yet it was all Gospell he will therefore think thoughts of good because hee is good not because the creature is good if God beare good will to a poore soule he will shew it though it be to a raging to a persecuting Saul whiles he is a killing God is a saving whilst he is making havocke of the church God is bringing him in Who more prophane then the Prodigall who wasted mercies more basely then he And yet the Love of the Father can call in such a whretch can embrace him in his returne can powre out it selfe most sweetly into his bosome Give him the title of this my Sonne Luk. 15.24 and he hath all the welcome home that mercy it selfe can make for him Who more Idolatrous then Ephraim he was joyned to Idols so God testifies his case was desperate let him alone sayes God Yet the Love of God darts upon Epraims heart and then hee bemeanes himselfe then he prayes Turne me thou art the Lord my God Hos 14.17 then he repents and smites upon his thigh for very shame and indignation and what does God now when hee sees and heares thus Ier. 31.18 of the worke of grace upon Ephraims heart Why the next newes we here is this Ephraim is called a deare son and a pleasant childe who more unworthy and yet who wore gladly received who more surely blest then Ephraim was 2. Because the Lord by these thoughts of his dos so set up his owne name t is no lesse then infinite glory that shines forth and redounds to God by these purposes of his David Psal 33.1 2 3. when he carges the righteous to rejoyce in the Lord and to praise him marke upon what grounds and why he would have this duty done he gives three speciall reasons 1. The word of the Lord is right 4. v. therefore rejoyce in him and blesse him 2. The workes of the Lord they are such so great and all done in truth therefore blesse him 11. v. 3 The counsell of the Lord stands for ever the thoughts of his heart to all generations 10. v. He that brings the counsell of the Heathen to nought that makes the devices of the people hee meanes that are against him his cause and people for such were the counsells of the Heathen of none effect Yet hee makes his owne Counsell to stand and his own thoughts to endure and take place none shall frustrate them therefore the righteous must to work to blesse the Lord these thoughts of his heart must worke the same effect in them as they did upon himselfe when he cryed Psal 139.17 How precious are thy thoughts unto me O God How great is the sum of them These were exceeding honourable in his eyes these took up his minde these drew his heart even up to as high as admiration and well they might for what dos God himselfe commend to man so much as his love and what are these thoughts but thoughts of love Thirdly because the Saint stand in such need of these thoughts of love towards them 1 Else they should have no mercy to save or comfort them where there is no conception there can bee no birth looked for God thinkes first and workes afterwards hee never gave any mercy to his but he thought them that mercy first What God does to and for his Ephes 1.90 t is according to the good pleasure of his goodnesse which hee purposed in himselfe 2 Else what bottome would there bee for the Saints comforts How could they read before hand so as they do how gracious God will be to them if there were no promises made And where would promises of good bee from God if there were not purposes of good in God first What are the Lords promises but his speaking thoughts of love his proclamations of that grace which is in the breast and heart of God to poor beleevers Now if no promises no props of faith no grounds of incouragement no not to saints themselves take away then these thoughts from God and what will there remaine to support a saint How can a soule looke either for promises from God or for faithfulnesse in those promises if God hath no thoughts of love towards his Thirdly else what foundation can there be of the Saints waiting What do Saints wait for Lam. 3.26 but to see God bring out these thoughts of his to light which they call the Salvation of the Lord the very fruits that these blessed thoughts of God beare if God have no purposes t is in vine to waite t is but lost time and it could not bee good for any man so to do Now the Lord enjoynes waiting he tells his peopls in the midst of all their troubles t is good to wait and upon this ground too because there is Salvation of God to come for his people Psal 130.7.8 because with the Lord there is mercy that fills his heart there be his thoughts of love that he alwaies poscesses and with him is plenteous redemption and he shall redeem Israell c. Psal 130.7 8. Their is the exercise and blessed fruit of â—is love if God hath not done â—t as yet yet he intends to do it â—â—aell is not yet redeemed that â—s confest God will redeeme Isâ—srael that is profest if any man â—â—y Israell is in trouble that is â—anted if any will say Israel â—all not come out that is deâ—ed their is ground jnough â—â—en for the patient waiting of â—e soule upon God yea to lift 〈◊〉 the soules eyes and that â—ost earnestly Psal 123. with those holy â—â—es even under the sorest trouâ—es unto him that dwels in 〈◊〉 heavens and if Saints may 〈◊〉 must waite God hath â—â—ughts of loue towards them â—ich he intends to manifest to â—â—m and for which he would â—â—e them wait We have now run thorow the Doctrinall part of this truâ— and text the Applicatorie noâ— followes wherein we are 〈◊〉 shew what inferences may we be drawne hence for the spiritâ— all Prophet of poore souâ—â— Gods thoughts being thus 〈◊〉 wards his people in evill timeâ— Vse 1 1 It falls heavy upon the 〈◊〉 who have evill thoughts aâ—â— evill eyes to wards Gods deâ—â— ones in the time of their advâ—â— sities The Spirit of God 〈◊〉 Dauid tells us the garbe Psal 36.4 waâ— and fashions of a Wicked maâ— heart and how t is exercise when he testifies that he deâ—â— seth mischeiefe upon his bed 〈◊〉 sets himselfe in a way that is 〈◊〉 good he spends his thoughtâ— so many evill arrowes to shâ—â— them up to the head in 〈◊〉 hearts lives estates names 〈◊〉 posterities of the people of Gâ—â— Oh thinkes the wicked oâ—â—