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
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—
Saint as the Angels to Mary Why weepest thou Or 〈◊〉 our Saviour to that woman â—e healed of a bloody issue Ioh. 20.13 Luk. 8.48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ferendum speranduÌ„ est We must bear and yet be patient and full of hope to be 〈◊〉 good comfort beleeve and â—ll shall be well weep not stay â—our selves upon my bowels 〈◊〉 saies God you shall not misâ—arry What remaines then â—ut this Love the light thou â—eest practise the truths thou readest be a follower of God that purposes and bostowes suâ—â— love and be on earnest suiter 〈◊〉 that God for one who desires 〈◊〉 be a friend of the Bridegroomâ— a friend of truth and a friend of thine Iohn Welles Mercies-Thoughts For the Vessels of Mercy under Misery JEREM. 29.11 For I know the thoughts that I thinke towards you saith the Lord thoughts of peace and not of evill to give you an expected end THe words are a peece of a Letter sent from Jerusalem by the Prophet Ieremiah to the Jewes both Elders Priests and Prophets all captivated in Babylon the same God that to fallen man vouchsafed to send his scriptures he is pleased now by his Prophet to send a Letter to his poore fallen broken people of the Jewes he that permitted them to bee in the darknesse of Captivity could not endure to see them in the darknesse of sin they shall have light sent after them though they were removed out of Canaan our God may as soon cease to love himself as cease to bring forth love tokens from himselfe to and for his people though in sad afflictions His people were now in Babylon yet they shall be differenced from the Heathens of Babylon They may live together in the same place they shall not enjoy the same mercy God will have the desolate Jewes written to whilst the flourishing Babylonians shall be overlookt Gods people when they be at worst at lowest enjoy such priviledges as the Wicked Babylonians when they bee at highest shall not so much as tast of Our God is love but t is to his own 1 Iohn 4.16 Deus noster in relatione ad fideles est merâ— charitas sic enim intelligenda est illa Phrasis non de Deo absolute considerato Ames de Cons cas towards the world of the wicked â—e is a consuming fire This letter was occasioned by â—he dreames and the lyes of the â—lse prophets who speaking to â—is captivated people did goe â—bout to deceive them in reâ—ect of the continuance of their Captivity they prophecie lies â—â—d dreame dreames in the â—ame of the Lord telling them â—â—ey should not be long in Babylon This is cleered First by â—â—e very voice of the false proâ—hets which was this within â—wo full yeers saies Hananiah â—penly and it was the vote of all â—he other false Prophets Sayes â—â—e Lord of Hosts the God of â—srael will I bring again into this 〈◊〉 lace all the vessels of the Lords House c. for I will break the â—oke of the King of Babylon Ier. 〈◊〉 8 1.5 Secondly t is cleered that this was the drift of the false prophets by Ierimiahs owne letter that he sends to them and that these particulars touching thâ— letter will easily discover First the prophets Charge to thâ— Iews in Babylon of building houses and dwelling in them Ier. 29.4 8. oâ— planting gardens and eating thâ— fruit of them of taking wiveâ— and begetting sons and daughters of taking wives to their sons of giving their daughters tâ— husbands that they may beasons and daughters of seeking the peace of the City when they were captives and praying for it in all which he give them to know that their captivity should not be so so soon ended but it should last long and they tooke it so 28. v. for thus iâ— their writing back to the people and priests at Ierusalem they testifie that Ieremia had seâ— unto them in Babylon saying the captivitie was long build yâ—â— houses c. Oh this stung them that the prophet Ieremiah should flatly contradict their false prophets that hee should cry down what they cryed up and and so give them the lye Secondly the Prophets caution 8. and 9. he gives them warning from the mouth of the Lord saying let not your prophets and your diviners they bee yours they be none of mine sayes God that be in the midst of you deceive you c. for they prophesie faâ—sly unto you in my name I have not sent them saith the Lord no disciaifie them he tels them by this thus much plainely they do not say as I say they be of another mind concerning your captivitie then I am Thirdly the reason brought in in the 10 verse for to prove these prophesied falsely and that they did deceive the people for thus saith the Lord whatever your Dreamers say after 70. yeares be accomplisht in Babylon I will visit you and perform my good word towards you he saies not after two yeares but after 70. wherein the Lord proclaimes thus much that their false prophets knew not his mind spoke not his will declared not his Message but all was from their owne hearts Fourthly Ier. 25.30 because Ieremiah must be reproved stockt and imprisoned for sending such a message to them in Babylon this is Shemajabs will and the rest in captivitie sent in writing to the people and priests at Ierusalem especially to Zephaniah the priest Truth will not down with them that are given to lyes this is an hard saying Iohn 6.60 Doctrina vora est carni a mara aegrèque digeritur who can hear it t was spoken of his doctrine who spake as never man spake By this time we may easily see what put Ieremiah upon writing to the Iews in Babylon their Prophets deceived them concerning the time of their Captivitie and hee writes to undeceive them againe if it were possible true Prophets will take any paines use any good meanes to preserve a people from erring or to recall them from their wandrings Ieremiahs zeal will not let him rest to see a people though now in Babylon to mis-carry First observe These false Prophets deceived them before they were in captivitie and now they do no better times and troubles will not mend false Prophets they can finde the way to lye in Babylon as well as in Judaea Coeluâ— non animum mutant They are in another Country but not of another minde Surely these were resolved concerning lying as he was concerning Philosophying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who said he would never cease as long as he lived 2 Israel was now in captivitie yet he was ready to be carried away from God still nay more they themselvs caused the dreams of the false Prâ—phets to be dreamed as it s said vers 8. Corrupt man can easily be naught be deceived be carried away from God yea run after lyes even under the afflicting hand oâ— God 3 These false Prophets haâ— caused them to
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
for our God let us not be ashamed to claim him let us not be backward to exalt him he is in the heavens he is worthiest of all he purposes good speaks good acts good contrives and does hears and delivers his he is best of all he lives for ever and so shall his Saints in his glorious love whilest Idols and they that make them and they that put their trust in them are and shall be dasht one against another and shall perish for ever like their own dung this will be the end of these Gods and these slaves whilest the children of light enjoy for ever that God who dwels in light and in that light that none can approach unto or ever enjoy in any degree without the salvation of Jesus Christ 1 Tim. 6.16 that God that hath immortality hath all and he onely hath this Idols have none they must perish themselves they can give none their followers must to ruine too Vse 2 In the second place this truth is very perswasive it bespeaks us many wayes it hath many voices 1 To the bad and cals us to do many duties First it speaks to meâ— that are out with God out of Christ and in the rude sinfull and dead lump of the world and first it cals after them with Davids voice Psal 4.2 O ye sons of men how â—â—ng will ye love vanity and follow after lies How long will ye both resist and brand the glorious wayes of God and the gracious wayes of his people with your pride and with your hellish â—rands of malice How long will ye seek after your own lies your own wils your own lusts What do you mean to forsake a God so gracious and to cleave â—o your own Idols so dunghie â—nd so vain who deserves your â—earts if God do not Weigh â—hings in a right balance and â—ew your selves men bring â—â—rth your reasons produce â—our cause your case your way â—et us see what can the Idolaâ—er say for his wayes what â—â—eas can Atheists and drunâ—ards or worldlings have must â—â—ey not needs confesse surely they are fools what wisdom is in them If they could see light or speak truth if sin would suffer them to open their mouthes for God surely they would soon joyn with the Prophet and say Jer. 8.9 Lo we have rejected God lo we have rejected his Word what wisdome is in us How can we say we are wise our counsels our purposes our practises they all speak out our extreme folly there is nothing makes the sinfull souls forsaking of God so unanswerable as this infinite grace of God towards his as Gods love where it is bestowed opens the heart and unlooses the tongue towards God so this love where it is refused is such a stop mouth that a soul cannot but be silenc't it is forc't to say I have nothing to plead for my self there is not a wicked man in the world who hears and refuses this rich grace of God iâ— his purposes and gifts but thiâ— will cast and sink him one day and would for the present silence him had he but a right or true apprehension of what he does let unbeleevers therefore see that though they depart from God yet they have no cause they transgresse without cause as David speaks and although they follow sin pursue it cry it up and live it up yet they have no cause but unbeleevers be unreasonable and no marvell when pride and blindnesse sit at the stern to guide the soul see then this truth puts down all carnall pleas plucks up those hellish shifts whereby sinners usually wave off all that â—s good can a sinner now say I shall have no mercy if I do come in to God to Christ can â—e now say I shall loose all and â—e undone if I hearken if I â—urn can he now say I shall suffer so much t' will not be worth while to be one of Gods â—an he now say my own choice is best my own wayes are best let me alone I am well enough can he now go away sad from the blessed offers of Jesus Christ and the gracious armes of thâ— love of God stretcht out readiâ— to embrace him can he now say God will leave me if 〈◊〉 should follow him God will give me up if I should trust him God will fail he will forsake No no what ever souls may speak under sin or under temptations there will be no such language as this if this blessed truth once take place all quarrellings against God all wranglings all carnall pleas are now taken away and the soul lookâ— now upon God and his wayes as without all exception anâ— upon sinfull nature and iâ— wayes as without all excuse and when once a soul comes 〈◊〉 be convinc't and perswaded 〈◊〉 this oh how it blames it seâ—â— cries out upon condemnes 〈◊〉 self and not God at all it 〈◊〉 now a find-fault in its owne wayes not in Gods hence it is we never read of a Saint as a Saint picking quarrels against Gods wayes what ever they might do through infirmity when grace works when faith acts and sends forth its blessed Scouts these bring in such a good report of the Land of Promise of the way to it and the giver of it that a beleevers heart works another way so that his spirit is enlarged and his mouth is opened in speaking good of God of Christ and ill of himself and of sin however he spake before this grace was given to him and now may we not take up Davids words to the wicked O ye fools when will ye be wise when will you learn to know where to pitch which way to go what to choose to bring in good to your selves do not halt be not froward if Baal be God follow him if fin or the world be that God that purposes love shews love saves by his love then follow him but if God be God if he be onely a rock if he onely do thus then look after him 't is not for you to sleep the Lord awake you 't is not for you to sit still the Lord rouze you up out of your base security t' is not for you to love your own and your old wayes you have done that too too long already t is time to be honest t is no season to say with Solomons sluggard yet a little while Prov. 6.10 I would yet be as I have been Heb. 10.37 and do as I have done God saies yet a little while and he will come thy judgement lingers not and wilt thou loyter thy damnation sleeps not and wilt thou sleep 2 Pet. 2.3 nay wilt thou be fast asleep dead asleep when Divine Justice slumbers not takes no nap at all tell me unbeleevers is it not for you to know judgement to know God in all his wayes Micah 3. is it not for you I do not say t is in you to seeke after God after Christ and grace do not thinke to put off
our Armies I will not live in the overthrow of the Enemies these things may alter and the scales may soon turne but I will live in the love and in the light of my God this turnes not this is unchangeable Oh! who but he is blessed who trusts in the Lord and whose hope the Lord is Oh beleevers Would you be planted by the waters of mercy would you prosper Would you spread out your viols by the River of his love would you be still greene would you be fruitfull and not cease bearing would you looke well thrive in these yeers of drought Ier. 17.7 8. Why trust in Iehovah he can and will do all this yea all things for you well might the Apostle say Heb. 10.38 the just shall live by faith and put a Now to it too for it was in such a Now in such a time wherein reproaches afflictions and persecutions were so rife so hot against the Saints T was in such a Now wherein the saints were spoiled of their goods t was in such a now wherein they were in a very fiery tryall and endured a great fight of afflictions and wherein in all points the Apostle saw they had more then ordinary need of patience Now sayes hee when even all things are at such a sad point thus desperate Now when the world is thus mad thus up in armes against the people of God Now live by faith this can live and never better then now Now this grace drives an excellent trade now it hath a time of it faith is up when other things be downe it lifts up the head is greene and flourishes even in the dead of Winter Beleevers see to it as you have need of patience to bear your burdens so you have need of faith to fetch off your burdens beleeve and you shall see sun-shine thorow the clouds liberties thorow troubles light thorow darknesse peace thorow war the Gospel thorow Rome unitie thorow divisions amity thorow envie and an happie reformation thorow an unhappie confusion if your faith fail not God will be with you he will not faile blessings will come they will not faile Curses will bee removed they shall not stay Fourtly and lastly you must wrestle and with a prevailing wrestling too ere these thoughts of good of peace be like to come forth to you God purposed to deliver Iacob from his brother Esau that hee should smile upon upon him rather then rage Gen. 32.9 c. Hos 12.4 and smite the mother with the children but Iacob must pray and with God for it first hee must weep and make supplication he pleads the Covenant God made with his fathers Abraham and Isaac and say the God of my father Abraham the God of my father Isaac he pleads the Commission he had from God to returne to his Countrey and to his kindred he pleads that God had said if hee did returne he would deale well with him yea more thon saidst I will surely do thee good and make thy seed as the sand of the Sea which cannot be numbred for multitude and now my brother Esau is comming and I feare him least he will come and smite me and the Mother with the children 12. v. Iacob by his faith pitching upon the word of Gods promise wrestles hard for deliverance and ere he hath done he hath a new name given him and that so significant as tells him that as a Prince he hath power with God and with men and hath prevailed and upon this as God gives Iacob a new name 28. v. so Iacob gives the place a new name and calls it it Peniel the very face of God for saies he I have seen God face to face 30. v. and my life is preferved Now Iacoh hath such an answer that he can say he hath seen God as well as that he hath sought God and that his life is preserved though he hath so seen GOD and that it shall bee preserved when ever he sees his brother Esau From the sight of his God he saw preservation and did absolutely conclude upon a sweet deliverance from his brothers rage Gen. 33.4 Therefore when Esau mets Iacob in such a way of love when hee runs to meet him when hee embraces him falls on his necke and kisses him 10. v. Oh saies JACOB I bave seen thy face as though I had seen the face of God and thou wast pleased with me as if he should say I read thus much concerning thy kindnesse to me when I saw my God face to face and now in this thy brotherly carriage I am put in minde of the fountaine and bottome of it t is not thy nature brother Esau t is the face of my God towards mee I have prevailed with God and he hath prevailed over thee thy countenance was clouded and thy heart enraged but the face of my God shining upon mee hath changed the fiercenesse of thy countenace against mee and turned it so as thou art pleased with mee Beleevers know if ye can and doe wrestle as Iacob you shall prevaile as hee this you shall bee sure of to see Esaues as if ye had seen the face of GOD this you shall bee sure of to see the face of God in the sword in the war in all the troubles that befall us and this will sweeten all and give you to see your selves as more then conquerors thorough him that loves you Daniel sets his face to the Lord God Dan. 9.3 to seek by prayer and supplication to have these thoughts of God of good drawn out to the poor captivated Jewes he goes to it with fasting and sackcloth and ashes to get off the desolations of Jerusalem Believers know not God will be sought to enquired and looked after if you expect an expected end know also the Lord expects the meanes tending thereunto what have you no teares no groanes no prayers to present the Lord withall Have you no fire upon the Altars of your hearts for Christ Rev. 8.5 and against sin how should Christ come then and fill his censer and cast it into the earth and so cause voices and thundrings and lightnings and an earthquake that may shake remove and destroy all his Enemies Stand ye Saints Jer 6.16 and see and ask which is the good old way and walk therein and yee shall finde rest for your souls this hath been that good that old way of drawing out purposes of love towards his people believers know ye must thresh ere the end and expectation will come Mic. 4.13 the daughter of Zion must not now be delicate shee must plow and sow and breake the clods and expect with patience the former and the latter rain and gather in her crop thresh too when shee hath done and all this too ere the end and expectation can or will come ye must wrestle ye must strive it will not be else oh be content to be in many labours in many
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
Prophet David that is Psa 29.11 with all that is good When the Lord Christ is setting out his Name his Love his mercy to his Saints in a pure Gospell way like as God proclaimes his Name to Moses under the Law he calls himselfe the Prince of Peace Isa 9.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and stiles his Government the government of Peace and observe it this title of Prince of Peace is the last title and the sweetest the very summe and quintessence of all the rest in this Title Christ discovers the very life of his gracious Name and whither his Name Wonderfull Counsellour the mighty God the everlasting Father doe all tend and what he aymes at in all these Titles he puts upon himself they even run all at last into this one the Prince of Peace they all set him up upon the throne as the Prince of Peace and proclaim his government to be full of Peace as flowing from the wisedome and heart of him that is the wonderfull Counsellour the everlasting Father the Prince of Peace for as the Prince is so is his government as his heart is so is his reigne this peace is that which as it is freely given so it is rarely every one hath it not nor shall have the voice of God to the wicked is like Iehues voice to the messenger of that wicked King What hast thou to doe with peace Let the wicked enquire and aske after peace there is no peace for thee sayes God never dreame of it Isa 5.7.21 Psal 11.6 doe not deceive thy selfe thy portion is fire and brimstone storme and tempest this is thy cup I will raine downe snares I will raine downe troubles I will raine downe destruction upon thee This peace is a large thing it reaches farre The Hebrew word is wide yet it is narrower then peace it self It notes first quiet 2. safety 3. Liberty 4. Plenty Prosperity 5. Strength Soundnesse intirenesse wholenesse 6. Freshnesse and flourishing put all these together they will make a brave peace a full one indeed and we shall see what the Lord meanes by thoughts of peace that is hee intended to make them a quiet people holily secure a safe people fully protected from fears and enemies a free people full of liberty a prosperous people full of plenty an able people full of strength a beautifull people full of freshnesse sweetly flourishing 1. Inward peace This peace it looks two wayes either to the inside or to the outside of a man the first we call peace of Conscience this is the peace indeed a peace full of glory to make up this peace the soule must first live in CHRIST soules dead in sins cannot have a dramme of this peace which alone is the gift of Jesus Christ the Prince of peace 2. The soule must be set in order by the spirit of God ere this peace can come there must be a frame of holinesse ere there can bee the joy of peace 3. The soule must have living and right-grounded apprehensions of the totall removall of all the guilt of his sin and the full purchase of the favour of God by the bloud of Jesus Christ the guilt of sin must be taken off from burdening the Conscience ere this can be for the guilt of sin wil let flye in the face of the soule and cause such troubles such terrors that there can be no rest till these devils be laid till they be cryed down in the soule by the loud voyce of the bloud of Jesus Christ Hence the vote and the voyce of all the soules that knew peace is this Christ is our peace Lastly where this peace is there is power and a ruling power too Eph 2.14 Col. 3.1 Let the peace of God sayes the Apostle trule in your hearts The word notes a chiefdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aruling by absolute Conquest let it carry away the victory beare away the Bell let it overcome all your unbeliefe your disquietments your troubles all that party Satan and sinne make in you or raise against you let this peace in you be chief and fit at the sterne all will be well then things will goe in the soule of a Beleever in such a way as may make for the soules peace as may feed that increase that Hence it is that when the peace rules such a soule cannot sinne as he did he will not the the seed of God and this seed of his peace amongst the rest remaines in him 1 Ioh. 3.9 and that in such power This peace ruled in Moses his heart and put him upon that blessed choyse Heb. 11.25 that he will not exchange the sweetnesse of this peace for all the gaine pleasures profits of sin nay more this blessed peace alwayes sits Sentinell in a holy watchfulnesse lest the soule should both trouble grieve both his Father and himselfe dishonour his God and interrupt his owne peace Now the Lords thoughts towards his owne are chiefely and mainly for this peace this inward lâ—ving ruling comforting peace You shall have that peace sayâ— God that is mine that peace that sutes with my thoughts that goes beyond yoâ—â— thoughts the reach of yoâ—â— mindes of your understanding This peace which is my peace think to give to you nay oâ— Saviour saies more Ioh. 14.27 I doe giâ—â— to you Secondly 2. Outward peace Ier. 30.21 Is 33.20 Ier. 30.10 Zech. 1.17 for the outward peace this is a freedome froâ— oppression they shall bee 〈◊〉 themselves and no slaves to others sayes God a freedomâ— from troubles and disquiet ments they shall be in a quiet condition and in peaceable habitations a freedome from wâ—â— and danger they shall be in safety they shall lye down safely 〈◊〉 none shall make them afraid 〈◊〉 freedome from want and penury they shall be in prosperity and enjoy abundance Thâ—â— sayes God shall bee the outward portion of my people it â—s in my thoughts thus to deale with them thus to change their condition and bring them forth â—nto light yea to be a light my selfe unto them I doe not intend sayes God that my people shal alwayes be in captivity alwayes bee under oppressing hands but I will breake those â—oaks and bring them out I will save I will deliver them they shall flourish by me and I will be glorified by them look how farre peace can reach extend it to the utmost my people shall enjoy all that and more then can bee uttered such a peace God speaks of here Secondly by thoughts of peace he means the firm and setâ—ed determination of God touching the giving of this peace in its season to his people t is as much as if God should say my decree is this this is my purpose to bestow these blessings upon my people after so many yeares For the second thing concerning these thoughts as they are set downe in a negative way thoughts not of evill he means not of the evill of misery my thoughts
sayes God are not to shew my justice towards this people to put them to pain to make a voice of trembling of feare Ier. 30.5 and not of peace amongst them to encrease their troubles or to continue them beyond my appoynted time in this Phrase God doth first answer what his people might object and lay in against their own Comforts as thus why Lord might they say hast thou not brought evill upon us all this while wee have beene under sufferings under enemies under captivity thus long thy thoughts have been thoughts of evill towards us and little else these many years T is true saies God but now I have thoughts not of evill cheere up your selves under all your smart I thinke for your good and not not for your evill for your good to save you and not for your evill to plague you Secondly God doth most sweetly set forth what his mercifull goings amongst his people shall bee when his time shall come it imports mercie without mixture of sorrowes it does in a sense exclude afflictions they shal have mercy saies God and nothing but Mercy peace and nothing but peace comfort and nothing but comfort there be three speciall things the spirit points at in this phrase all tending to give a glorious luster to this love of God unto his people 1 The purenesse of his mercy how cleere the streame of love should run from the fountain of mercy there should be no mud but it should be a pure Rive of water of life Reve. 22. cleer as Chrystall like that which was shewed to Iohn in his Revelation it should be mercy of that nature of that beauty of that purity as should shew its originaall ' it s proceeding out of the Throne of God and of the Lambe 2 It sets forth the cleerenesse of his mercy Isa 33.20 t is mercy that shall be seen mercy that a man may see the very face of God in Looke sayes God Thine eyes shall see Ierusalem a quiet Habitation a Tabernacle that shall not be taken downe c. Oh this was mercy indeed Oh this was 〈◊〉 goodly sight Oh this was visible mercy 21. v. Mercy set upon a hill by the Lords owne hand that could not be hid now God does speake plainely sweetly by the workings of his love by the exercise of his kindnesse that his people are a people beloved of him Mich. 7.10 9. that he is their Judge to plead for them their Law-giver to guide them their King to save them Then they that be the enemies of God and of his people shall see the mercies they â—ave these shall and do carry â—â—ch a light in with them and in â—hem that the faithfull ones do â—â—ll them by no other name but â—ight and Righteousnesse so â—â—eere so visible that they are â—onfident yea they conclude upon it that they shall behold it â—nd the Enemie shall behold it â—oo 3 It presents to our view Ioh. 16. â—â— the â—ulnesse of mercy ye shall have â—our bellies full of peace you â—hall have comforts suting to â—our desires you shall have â—he exercise of my love alone â—ny hand of grace alone stretched â—ut for you to bring you in all good my ayme is that your joy â—ay bee full that your peace â—ay be perfect that all stormes â—ay bee over and you may bee â—aved For the three things they are thoughts to give they are full of bounty God opens his hand â—nd gives and what followes he fils and satisfies the desire oâ— every living thing Psal 145.16 the Spirit oâ— God couples with an and Gods giving and the creature filling yea Every creatures satisfaction he opens his hand that is his giving and fills their is the plenty there is the storeâ— he fils the desire too there is thâ— infinitenesse of his good yeâ— of every living thing there iâ— the reach of his giving and thâ— blessed fruit of it too He by his gifts can satisfie that which of all is most hard to be filled the soule of man Hee makes this though an insatiable thing say it is enough I have enough I am filled I have all I aboundâ— Thus he gives and so satisfies now God hath this in his heart first He hath giving thoughts ere he hath a giving hand hâ—â— heart is ful of his bounty ere thâ— expressions of his hands shew his bountie and ever in this world the thoughts of God towards his people are richer are fuller then his hands Gods thoughts be thoughts to give â—he Devill and sin they thinke too but it is to take away it is â—o deceive it is to kill steal to destroy like the thief in the Gospel it is how to blinde Iohn 10.10 how to â—arden how to make a soule â—oose it selfe loose its glory Man needs and though ready â—o perish by them scarce thinkes upon his greatest needs God â—ees and sees all his wants and thinkes to give and to give a â—ull supplie to all his wants man most what in his needs hath â—carce thoughts to aske hitherto ye have asked nothing Iohn 16.24 you â—now to whom it was spoken â—et God hath thoughts to give God intends not that all nay â—hat any of his love should be should live and dye in bare â—ords He hath thoughts to give â—ood as well as to speak good God that would have man give â—nd give himself to him Psalm 84.11 he hath â—houghts in himself towards his to give himself then he thinks to withhold no good here behold the reality fulnes of love both at once Gods thoughts are not to dissenmble with man to make him beleeve to keep him in hand and there is all to make many professions of love and yet let all vanish away and fall to the grouund without reall expressions of any kindnesse but this blessed sap of mercy is God will bud blossome and beare forth fruit too This living spring will alwaies run and and will not faile God delights not onely in the thoughts of his mercy Ier. 9.24 but in the exercise of his mercy too Secondly see here the fruitfulnesse of his love This is to be noted the wombe of Godâ— thoughts never have false Conceptions Sol. Song 4.2 they never prove barren they all bear twinns 〈◊〉 t is said of the sheep of Christ and none is barren among them Isa 62.3 Gods thoughts run out iâ— to gifts and most rich ones too all that enjoy these are made by these as a royall Diadem and a Crowne of glory in the hand of their God Thirdly the freenesse of these thoughts of God is here noted God thinkes to give where he sees no good before hee gives to those he thinkes to give in whom hee sees no deservings and from whom he might have withheld his mercy without wrong to them had his will and pleasure beene so God where he blesses hee blesses by giving whom he rewards hee rewards by giving the soule that
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
good for his people ere he promised any thing and his promises each one have a fulnesse of time to shew themselves in God purposes all at once he acts not so he brings out his purposes by degrees God determined at once before any time to make a world yet when he does it he will take six dayes to do it he will not finish it with one word but will use many he will not perfect it in one act but he will doe somewhat in every of the six dayes Gods thoughts of sending his Sonne were from all eternity yet he is not promised till the world and time are till man is made and hath made himselfe a sinner too and when is this promise made good Not till the world is even an aged world not till thousands of yeares were over and gone he was promised in the first dayes of the world and 't was the last dayes ere he was born Our God loves to shew unto his servants his unfadomable wisdome in his contrivances his infinite power in his workings his ancient eternal love in all his compassionate passages towards his all these at once the Lord intends to make them perfect full compleat works of love he hath them so long in the frame the Lord intends the patient earnest and long waiting of his people upon his bowels purposes and promises of love although for the present they are encompassed with nothing else but straits and miseries the Lord intends to shew what need his people have of faith and patience that after they have done the wil of God they may inherit the promise the Lord intends to make the fruit of his own bowels sweet enough delicate and dainty to the taste of beleevers the Lord intends to shew how his mercies shall suit with his childrens conditions and how they shall fill up his peoples wants In the fifth place see the glorious and ever blessed Spring from whence rivers and streams of mercy flow Psal 46.4 to the wondrous gladding of the hearts of Saints we wonder sometimes at all the mercies Saints be cloathed with and are ready to make holy Elizabeths enquiry Whence is this and whence is that Yea Saints themselves who partake of the mercy who are refreshed with these Rivers of Gods good pleasure are oft set at a stand and with holy David fall down Psal 31.19 admire and cry O how great is thy goonesse Yea he may adde this and say O how deep is thy goodness The Prophet tells us in a certain place that the judgements of God are as a great deepe the Apostle sayes more of love he speaks of the bredth length height as well as the depth of the love of Christ Eph. 3.18 and he speaks of all these dimensions as infinite of such a length of such a breadth of such a depth of such an height as that which is incomprehensible no mind able to reach this mystery of love this is as deep that it reaches as low as the grave as farre as hell as high as heaven and is every way as unsearchable as the verie heart of God dost thou see a little purling streame of mercie running to a Saint an outward deliverance given to a Saint why this had its beginning in the very bowels and breast of God trace it up to the head to the first rise thou shalt see it first ingraven in the breast of God concluded upon in his heart and stampt upon the very thoughts of God lying and resting there first and then bubling out in Gods season to them dost thou see a soul called justified sanctified through grace conformed to Jesus Christ by the power of his Spirit why all this precious love of God lay in his electing thoughts t' was treasured Rom. 8.29.30 t' was cabinated up there first he was predestinated and fore-ordained to this mercie to enjoy this love in Christ ere the world was so the Apostle witnesses In the sixth place observe the vast and infinite difference betwixt God and Idols the true God and false ones Idols what thoughts have they or purposes of good towards their followers can those determine or decree good Rev. 9.20 concerning whom the Spirit bears record that they can neither see nor hear nor walk can gold silver brasse stone wood the work of the crafts-man decree good for those that trust in them God the true God he is in the heavens there he dwels and there he rules and there he blesses Idols they lie in the bowels of the earth Joh. 8.23 from thence they come they are from beneath as Christ speaks and that every way both in their originall spirituall as being from hell and naturall too as being in and from the earth God he makes man and does whatsoever pleases him to man and to all creatures Idols mans hand makes them and a Devils heart together they make nothing unlesse it be destruction God hath a mouth to speak to and for his people he can does and will speake comfortably to them but Idols have speechles mouthes mouthes that be very cyphers that cannot speak God hath eyes and eyes that can see and that are open and most vigilant to see all his peoples wants and what will supply them Idols eyes they are sightlesse eyes eyes and no eyes eyes without light and full of darknesse God he hath ears to hear Baal hath none though Idolaters cry O Baal hear us and cry aloud and long yea cut and launce themselves too God hath hands that can order his people govern protect blesse them Idols hands they are withered hands they can do nothing they handle not they have no use of them and their followers shall have no comfort of them they have no life no strength no motion in them thus the faithfull ones in the 115. Psal 115. Psalm do enter the lists with those Idolaters and take this course to stop the mouthes of these wretches whose usuall language unto the people of God in their affliction was in this upbraiding way where is now your God by comparing together their God upbraided and the Heathenish God served what be your gods to our God say his people ours is in the heavens where is yours upon the dunghill earth dunghill gods as they are that answer is intimated by the faithfull our God he is all eye all eare all power all mercie all act yours cannot stir move see hear do ought for you or for themselves thus they lay their Idols flat and their Dagons on the floore and will neither suffer Idols to be praised nor their God to be contemned Oh let us have our eyes opened and our hearts incouraged to stand up and both openly and earnestly to protest for God and against all false gods and false wayes Oh let the consideration of this make our hearts speak truly and freely and say our God with these holy ones Let our hearts admire our God own our God plead for our God stand
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
if there is ground â—â—ough of a therefore trust in him because judgement is before him what ground is this â—â—en and how much faith doth â—his call for at our hands in that mercy is before him his thoughts of love are ever comming into his minde and he is ever mindfull of his Covenant that his Love and Grace hath made He sayes to a poore beleever O what shall I doe unto thee What shall I do for thee What is thy desire what is thy request it shall be granted what is thy need it shall be suplied Solomon tells us that the heart of an husband doth safely trust in â— vertuous wife Pro. 31.11.12 26. for shee will dâ—â— him good and not evill and in her tongue is the law of kindnesse and is this enough for such a trust O then may we noâ— much more say the heart of a beleever may must and doth trust safely in God thorow Christ 〈◊〉 The heart of God is an heart oâ— kindnesse as well as in his tongue is the law of kindnesse 〈◊〉 What hath not God What iâ— there not in God to allure the soule to repose it selfe in him to be his disciple to lye in his bosome to leane upon his shoulders to lye downe full of joy in his love a poore soule that hath such an husband as Christ is may well shee hath ground enough may without danger there is safety enough trust in him for all good for all blessed dispensations of his Grace and power to enhappy it if the Husband may well trust a vertuous wife with family affaieres how much more may the beleeving soule trust Christ with all spirituall affaires let that God that Saviour will the beleeving soule say be my trust who purposes such love such mercy to my soule in evill times who is a Winters sun to my frozen heart and a blessed springing shower to my chapt earth I will trust him with my conscience trust him with my family trust him with my name trust him with my estate trust him with a Kingdome trust him with glory yea both mine and his own too he will not faile me that never failed any he will not deceive me that cannot deceive one hee hath thoughts of peace towards me in all my sufferings he hath a gracious end for me out of all my sufferings the Lord my God hath a fullnesse of good for mee as well as I absolute need of his good and he knowes his owne thoughts of love better infinitely better then I the great want of his love whither should my soule betake her selfe but to this shelter upon this ground I shall have firme footing upon this Rocke I shall have good building in this bosome I shall have glorious refreshings under this shade I shall be received by this hand I shall be delivered O how excellent is that of David who speakes experimentally too for how did hee stand vnremoved against all Sauls Psal 125.1 and Sataâ—â— batteries they that trust in the Lord shall be as mount Zion which cannot be removed but abideth for ever a beleever iâ— not removed nay cannot and it is more for Mount Zion cannot and such a one is like this mount those that beleeve they be like not the world alas that changes every moneth with the moone it hath many new faces strange changes 1 Iohn 2.17 alas that passes away but like mount Zion and what enemy so much as ever shooke this much lesse removed it beleevers they are like this â—â—ount they abide as long as the â—â—ove of God himselfe abides and â—â—ey are as firme as the strength 〈◊〉 this love can make them â—â—erefore t is that David puts a â—etternesse upon this trusting in â—â—e Lord and tells us t is better â—â—en trusting in men yea then â—o put confidence in Princes Psal 118.8 a â—â—ing so excellent so precious 〈◊〉 practised in and by the word â—nd yet that is as high as our â—ust can go if it be placed in the world what power is above â—â—inces power yea the conjoyned power of all the Princes of â—he world together and yet all â—his makes no rock at all it is â—ut as an heape of sand there is â—â—o building upon it in any case trusting in God is better it is a wise and a sure way whatever the cause bee a man would thinke if it were unsafe in any case it were so in this when a poore Soule walks in darknesse and hath no light is full of terrors and hath no Comforterâ— is in great straits of of spirit and hath no ease is full of troubleâ— within and hath no peace thiâ— poore creature thinkes his case iâ— desperate Isa 50.10 and that he is a loâ—â— man this is a strait this is anâ— headlong condition indeed yeâ— sayes the Prophet let that maâ—â— trust in the name of the Lord let that poore soule stay upon hiâ— God as desperate as his case seemes to be though in his own eye he is a damned man though in the worlds eye he is irrecoverable yet sayes he trusting iâ— the Lord Staying upon his God will perfectly cure that man he shall not miscarry in this case as deadly as it shewes to be if hâ— can cast himselfe upon his Godâ— his God hath thought of peaceâ— promises of peace a covenant 〈◊〉 peace blood of peace for him God will raise up that soul shinâ— into that soule be a light to that soule a Prince of peace a father of mercy and God of all comforts to him and whensoever God does this hee does more â—â—en if hee should remove our word our miseries our troubles â—nd make all at peace in the Kingdome O that God would â—ay the hearts of Christiâ—ns here Sol. Song 2.14 O that they were how in the clefts of this Rocke like Christs Dove was there â—ver a better time to rest in God â—hen now O let the name of â—he Lord be precious to you do not only try now or taste what â—one how good God is but be â—onfident what hee will bee to you can your case be worse then to be killed yea that God himself should doe it an that in anger too as one would thinke yet Iob will trust in him Iob. 13.15 hee cannot trust in a living God that cannot trust in a killing God Iob had so learned a God in Christ and great cause he had for where he loves nothing can remove his Love he will have thoughts of peace and hee will have a desire to the worke of hiâ— hands Iob 14.15 and who shall let him 〈◊〉 the Enemie would he shall not 〈◊〉 What shall be able to separatâ— from this love or so much as give a stop or check to the working of it Vse 3 Thirdly Saints use your skill here are the wels of salvation draw out waters here are the blessed breasts of Consolationâ— suck at them draw hard milkeâ— out and be delighted with the abundance of Christs glorious mercyes
Isa 12.3 God even our God he hath mercifull purposes he hath thoughts of peace towards youâ— beleevers behold your Father clothed with his owne bowels putting on his whole nature of love conceiving for you decreeing for you and reaching out mercy with both hands as it were to you what must you do lo here is for you t is no time to sit still you must be doing your worke is before your eyes draw out now these water-pots be full to the bri and full of excellent wine too say what should hinder us that we should not have the fruit of these mercifull thoughts of our God in these dayes shall we starve when there is bread to be had shall we have this rock before us and not suck any honey out of it when Ioab perceived that the heart of David was toward rebellious and banished Absalom marke how he layes his trayne how he plots and projects to fetch out Davids heart to bring it above ground 2. Sam. 14 to make Davids soul that longed to go forth to Absalom to go forth indeed he fetches a wise woman from Tekoa and she must insinuate her selfe and mask over the matter with darke sayings to get within David and persawade him to fetch home his banished and for this end she hath her lesson from him he puts words into her mouth and all to fetch about the thing by such a forme of speech as was like to be most prevailing beleevers see a pattern for your selves in this case God he longs and his Soule goes forth by longing to his people in their miseries in their troubles in their banishments in this rageing time of the sword his Soule is grieved for their affliction Davids Ioabs the Lords annointed are to take speciall notice of this they are to send their Tekoas to their David to use Gods owne instituted meanes to draw out these bowels of God to make these thoughts visible and to come abroad did not once David long to fetch home his banished and we not long to have these longings forth let not God let not Christ have cause to say as he somtimes spake in the case of his sufferings he looked Isa 62.5 and 64.7 and there was none to help he wondred that there was none to uphold what none to stir in such a case what none to stir up himselfe to take hold of Christ what none to draw out the love of God in Christ towards his people what none to powre out their hearts none to utter words before God none to fetch this thing about by the wisdome of the Spirit where are our bowels of mercies which he that hath put on such bowels himself towards us cals us to put on what shall we see a blessed treasury of divine love and never go to the doore or use the key to open it oh draw out Gods Soule Christs heart unto thee get out these purposes of love that they may come abroad that they may dwell in thy heart and in the Saints more plentifully O yet enough to make thy Soule an habitation for thee to dwell in t is the surest the gloriousest habitation in the whole world o if divine love be a roof ouer thee and a dwelling place for thee who can enter in at these doores to harme thee who can curse thee into wo or thee from weale from blessednesse who can cast thee out of thy house when thou dwellest in God who can keepe thee from thy treasure of riches Isa 58.10 of honour of Comfort and peace when the purposes of thy God run for thy enjoyment of them all some truths and some necessities bespeaks us to draw out our souls towards others this truth bespeaks our graces our care labour endeavour to draw out Gods heart to us when we do the first we see and heare the needs of others when we do the latter then God will see and heare and his thoughts will act forth to the greatest advantage for us let beleevers therefore put forth themselves and their graces for this purpose to draw out more of God of Christ they shall be satisfied the purposes of Gods loue will come and shine and shine forth too see then beleevers your worke in a storme what excellent handed creatures how usefull in trying times you shoul be how you should put on to worke to doe that the thoughts of God towards you may not only come to the birth but may be borne appeare and come abroad and the better to guide you hearken to a few rules in this case which are the very high roade the straite way to from out these thoughts of love draw our God First longing soules after this mercifull appearing of God unto his these will never miscarry Psal 107.9 Psal 141.19 the Lord will satisfie the desire of every longing soule God intends not that his Saints spirituall longings shall kill them he intends satifaction not confusion to them he that gives these desires will fulfill them when the waies of a soule is the way of Gods feare that way cannot do lesse then prosper where God is Alpha he will be Omega where he begins he will end where he workes to desire there hee will satisfie to delight 1 Chron. 11.17 18. When David longed for water from the wel of Bethlehem and said Oh that one would give me to drinke of it His friends would rather venture their owne lives then hee should not have his desire they put their lives in jeopardie they breake thorow the host of the Philistins and fetch him water not regarding their owne lives to supply him Oh what will our God do may we well think to give in the desires of his longing servants surely he will break thorow all to give them of the waters of the well of life He will breake thorow the Host of their unworthinesse through their enemies through their lusts through their unthankfulnesse to fill them with good to give them his refreshings it is not a Philistine shall stand in his way of mercy to his people nor yet whole hosts of them Who art thou O great Mountaine saies God in this case when he intends to reforme his people and to satifie them in this case Zech. 4.7 when any thing comes in the way to withstand him who art sayes God thou great Moun-great Mountain of unbeliefe thou great Mountaine of pride thou great Mountaine of impatiencie before my people you shall become a plaine you shall downe you shall be subdued I will fulfill the desires of my people I will replenish every hungry soul I will satiate every weary soule this is my will Ier. 31.25 and this shall be done Beleevers long not so for peace Psa 101.2 as for the God of peace say with holy David Oh when will hee come unto us Oh when will his thoughts of mercy bee brought forth you may have peace with a Plague plenty with a Plague you may have outward mercies sauced as the
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
these thoughs are also deare unto me as the issues of mine owne love This text speaks thus much even the blessed language of the tender bowels of God towards his own it holds forth mâ—â—â— sweetly the tender thoughts 〈◊〉 the mercifull God towards hiâ— people in evill times here are the thoughts of God set out to open view in a most lovely way they are set out to life and bespangled with most rare and precious Iewels God hath thoughts thoughs of his owne thoughts that he knowes thoughts towards his people that way their faces looke thoughts of peace not of troubles thoughts to give not to take away thoughts to give out a full good mercy full big enough for their expectation thoughts of seasonable speedy and welcome mercy to give his an expected end These words we might branch forth particularly and then see what fruit every branch would beare but we will not take them in sunder that which we will do is to gather thus much in the grosse as the maine that lyes in the text under which most of the particulars will kindly come in and it is thus much That our God Doct. even when his people be in an evill condition under sore pressures hath precious purposes full of mercy and good towards them busie and thinking thoughts to give out that deliverance and Salvation his people stand in need of or thus Our God hath his thoughts of mercy for vessels of mercy vnder misery Micah 4.9 13. when Zion was in Pangs and cryed out when Israel was in Babylon when she dwelt in the fields when she was in the enemies hand when many nations were gathered against her to undo her and longed to see her defiled that their eye might looke upon Zion God pesently comes in and gives a cooler to the malicious flame of the enemy but they know not the thoughts of the Lord neither understand they his councell those poore creatures bloody enemies to Gods People they knew not how God did think did devise or purpose either for his people oâ— against them what his intentions were and his purposes in letting them run on in their malice against his they lookt not at they knew not at what God did drive in all their projects against Zion this wholly takes them up how to vndâ— Zion how to trample her in the dirt but this takes up Gods thoughts how to deliver to save his and to pay them When a poore soule is in Spirituall distresses and cannot be perswaded that God will pardon him and yet he forsakes his wicked way and his vnrighteous thoughts either concerning his owne righteousnes as if that would stead him for his justification or concerning the righteousnes of Christ as if either it could not be his or being his it could not bee enough Isa 55.7 8 9. and returnes to the Lord and resolves to get the Mercy of God in Christ for a pardon But yet still he is beaten backe and knockt down with unbeâ—eeving thoughts and harpes upon this string I cannot thinke I shall be pardoned it will not enter into my heart yet it will not sound well with me Oh saies God of such a one My thoughts are not like that mans thoughts He thinkes he shall not be pardoned my purpose is he shall His thoughts are it is impossible mine are it is easie for me not onely to pardon but abundantly to parden to multibly pardon his thoughts bee â—ow and base concerning me mine be high and such as become my selfe such as sutes with the very nature of a mercifull God How can God speake more in a few words to shew what his thoughts be towards a distressed conscience How does God strive with a poore sinne to bring him out of the snare 1. He tels him that he think thoughts against his thoughts and beyond the poor creature apprehension 2 He tells the poore broke heart what his whole minde is and what he conceives toward him in his owne bowels 3 He tells him he must noâ— compare his thoughts witâ— Gods being there is no proportion betwixt them and withal swetly imployes that he takes 〈◊〉 as an infinite disparagement 〈◊〉 put his bowels and his thought in the same ballance with manâ— as is if there were no such difference but they might be we weighed together 4 He tells him in and by aâ— this the sweetnesse of his own purposes the graciousnesse of hâ— owne bowels the unspeakeable tendernesse of his heart that cannot looke on and see a pooâ— soule miserable and yet say nothing or do nothing but he must he will come in for the rescue God here speakes of his thoughts so highly to kill the thoughts of a poore creature which were ready to kill him the wound was made is kept fore and widened by mans owne thoughts God comes with his thougts to heale him â—e sets thoughts against thoughts to set man free God â—ere hath a great disease in hand when hee brings in his owne thoughts and purposes for a â—ure of it and yet this will our God do this secret concerning his owne good pleasure will God make knowne rather then see a broken-hearted sinner perish or passe his dayes without the secret or sollid comfort of the Almighty Hence the faithfull soule is a proclaiming this so freely after hee was brought out of an horrible pit after his feet were set upon a Rocke when his soule was strengthened Psal 40. and his goings established Psal 40.2 5. many sayes he and he spakes it as one wonderfully admiring it O Lord my God are thy wonderfull workeâ— which thou hast don and thy thoughts which are to us ward they cannot be reckned up iâ— order to thee if I would declare and speak of them they aâ—â— more then can be numbred aâ— if the soule should say what purposes of good hadst thou towards us when we were in the mire and clay how many thoughts of Good and how fruitfull and effectuall have thoâ—â— thoughts been which have brought out so many wonder full workes for our peace fâ—â— our comfort for our salvation Oh those thoughts of God 〈◊〉 these the poore soule eyes 〈◊〉 these take up the heart of a beleever how precious are thy thoughts unto me O God how great is the sum of them if I would count them they are more in number then the sand Davids soule did most highly honour these thoughts of God Psal 139.17.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Precious Glorious Oh they were most honourable and glorious in his eyes of great value very sumptuous and stately he lookes upon them with more admiration then ever the disciples did vpon the building of the temple they cry master what Godly stones be here David cryes O how precious are thy thought O God vnto me there were three things especially that made David so wonder at these thoughts 1 In that they were so precious in themselves 2 So many in their number the graines of sand upon the Sea-shore