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
is made gracious that beleeves that is patient Phil. 1.29 it is given to him he hath it this way and no way else a soule that is rewarded t is by way of gift Revel 22.12 Behold my reward is with me saith Christ to give to every man according as his worke shall bee when mercy rewards and saves it is a gift and when Justice rewards and damnes t is a gift of justice or of debt that is due to evill workers and that God dos freely of his owne minde For the fourth thing they are thoughts to give an end and expectation satisfying thoughts you shall have saies God what mercy you do will or can expect God meanes this 1 That they should have an end put to all their miseries the dark cloud should be blown over their sufferings should have a blessed end God himselfe would put a full period to them 2 Such an end an end so gracious that it should answer their living and large expectations Iam. 5.11 that it should satisfy all their longings such an end as blessed JOB had in his afflictions the end of the Lord was gracious to him the Lord did shew even in him and by him that he was very pitifull and of tender mercy so as the Lord might well instance in JOB for to prove what tender bowels he had he might well say to his children go to JOB and see whether I am not gracious and of tender mercy JOBS example may learne us both the graciousnesse that God shewes the patience that Saints should shew JOB had an end and expectation too so gracious was God to him and so good will God be to his people now I can shew the like againe saies God I can do as much for you and so I purpose my thought are for to walke in the same way of mercy towards you you shall have as much as an ende and expectation will come too that is as good an end as you can wish desire or long for novv to make the mercy thus compleat there must be in it these in gredients First there must be a powerfull bringing them backe from their Captivity and an happie deliverance of them from all afflictions Ier. 30.10 God must save his Israel from afar and his seed from the land of their captivity Iacob must returne be in rest and be quiet and none make him afraid 2 A full performance of all the promises of the Lord to them God must give them according to his promises or else he could not give occording to their expectations 3 A blessed giving in of spirituall graces with spirituall enlargements for grace received for the abounding of thanks giving to wards God 4 The shining of Gods face upon them againe which brings with it sweet and spirituall peace This the faithfull expected 5 All this must be done seasonably in the best in the fittest time when they were ready when the full worke of God was done upon their hearts when their expectations and wantings were at highest Zech. 9.1 when they look most when their eyes were most intentively pitcht upon God When comes the burden upon Hadrach and the rests upon Damascus that is upon the cruell enemies of Israel and the inflicters of all their miseries but then when the eyes of all Israel are as one man towards the Lord and then comes all other mercies too that they needed even a full supply from the Lord their God For the second thing the Arguments to proove the truth now in hand wee may reason thus 1 Because God is Love and this is much more then to say God loves 1 Iohn 4.8 16. it notes thus much that it is the very Essence and nature of God Man may properly be said to love but cannot be said to be love God is so t is affirmed from his own mouth when this was said t was a piece of Gods own minde and t is recorded twice in one chapter t was a sweet argument it seems the Apostle was now upon he is incouraging Saints to love and love so as to dwell in it and therefore he mentions this that God is love Ioh. 3.16 Rom. 5.8 if they would looke so high as t is most fit they should they might easily see a most glorious pattere of love that they could never reach and that was love it selfe wee read of Gods so loving the world c. And of Gods commending his love to us but we read not as I remember of this phrase that God is love but in this place Now the servants of Christ having not only heard him and seen him and tasted him but enjoyed abundance of glorious fellowship with him wherein by most certaine and sweet experience they had been so oft so much satisfyed with this River of his good pleasure they come up to the highest expression that can bee to set out the love of God when they say God is love surely those glorious Saints in heaven that are at the Wel-head of happinesse as it were and enjoy the fulnesse of love in the highest degree could not have spoken more gloriously of this love then to say God is love now if hee be so God will First be pitying his Secondly hee will bee contriving for his and Thirdly he will be overlooking all the unworthinesse of his 1 He will be full of pity as a father pities so the Lord will saies David Gods bowels could not but be troubled for his repenting Ephraim Ier. 31.20 and so troubled too that God takes up this resolution that he will surely have mercy upon him God could quickly finde bowels when Ephraim found his sins and his mercy sayes now Ephraim is a deere son Ephraim is a pleasant childe all is forgot already that Ephraim hath done his former Idolatrie his former prophanenes his former stubbornnes it is all covered all drowned already in the sea of his mercy here behold bowels of compassion indeed here is pity that is infinitly tender shining in the very carriage and language of God towards poore creatures full of sinns and full of troubles both at once this is the very way of Gods bowels let his children be in danger in troubles under sorrowes and sufferings the heart of God cannot rest it will bubble it will be hot it will boyle up t will run over to his afflicted children 2 This love that is God it selfe Gods owne nature t will be a contriving thoughts of love will flow from it God is all act purus actus and so is this love it is busie hard at worke plotting for and pitching upon some great good for those whom he delights to choose to love to honour I will surely have mercy sayes God I will surely do such a poore sovle good his sould shall blesse me his conscience shall enjoy me his spirit shall rejoyce in me his heart shal be fild with my peac with my comforts with my blessings 3 This love of God can tell
will be sure to speake full in thâ— thing I will hearken unto you sayes God now they shall have the listning ear of Godâ— he heares and observes nowâ— what they say as one glad tâ— heare them make such requestâ—â— to him they shall finde me saiâ—â— God I will not hide my selfe from them now they shall findâ— me in my mercy finde me in 〈◊〉 might finde me in my wisdome finde mein my countenance theâ— shall finde me to be for theâ— to save to comfort them I wiâ—â— be found of you saith the Lord and will turne away your Captivity c. This is a finding indeed to some purpose now thâ— Lord would bee seen in answering them they should find him and he would be found 〈◊〉 them that is look wherein and for what they did seeke â—â—to him God would answere them and say behold here am I what is your request it shall be granted You shall have to the full what you beg for and so desire to have however heretofore I have hid my face from you now I intend to appere for you you shall see me again to your joy you shall finde mee again to your full content What can God say more how can he speak sweeter and more to the heart of his people then thus In this verse the Lord brings proofe of what he had spoken before concerning his recovering Israel out of Captivitie at the 70. yeares end wherein we may see the Lord guiding of his Saints even to know the great deep of his own purpose as touching their comming out of Babilon his purpose indeed was revealed in his promise made in the former verse but this will not suffice the Lord to say I will visit you I will cause you to return to this place but he will give in ground for it for I know the thoughts that I think towards you c. We seldome read of a promise thus backt usually God delivers his promises without such a bottome as this when God told Abraham he would be his God and the God of his seed Gen. 17 7 8. he gives no such reason there as this he does not say for I know my thoughts towards thee Abraham I remember not in all the Scripture the like instance that God should give a reason and such a reason as this why he would visit his people with love with salvation Certainly there is somewhat in it more then ordinary it is not because Gods bare word of promise is not sufficient for the faith of his people neither is it because God would now cherish or satisfie any curiositie oâ— nicenesse that might be in the hearts of his people touching prying into his own secrets 〈◊〉 but God does this most freely and lovingly t is his mercy to his people that makes him give in this over-plus to his promise and heaps up to them this great measure good pressed down and running over into their bosoms The Lord does this 1 Because he would the more affront beat down and shew himself openly and directly against those lying Prophets who did belye the Lord and tell the people that this was not Gods minde that they should stay so long in captivitie but the Lords thoughts his minde was for two yeares only t is for more sayes God I know my thoughts they do not believe me not them 2 Because he would the more ascertain the thing in the eyes and to the hearts of his people he brings in an evidence most cleer and that which none else was able to produce my thoughts have pitcht upon your release your deliverance this I am sure of sayes God for I know theâ— do not doubt my people of you returning back because you aâ—â— to abide in Babylon so long anâ— to build and plant there at suâ—â— a time I will visit you beleeve iâ— I have already concluded upon it my thoughts are immovable set upon your release therefore what ever mountaines be in the way beleeve they shall be diâ—â— down rather then their standing shall hinder the accomplishment of my will in this thing Gâ—â— shewes them here not onely 〈◊〉 promise of salvation under hâ—â— broad Seal thus saith the Lord but he shewes them his very heart and minde even the very originall and root of the thing and sayes thus the Lord thinkâ— thus he purposes towards you did God ever lay open his heart his counsels more Did he eveâ— more sweetly go to work tâ— prop up the weak faith of hiâ— people or to stop the moutheâ— of his Enemies that they might be silent and leave objecting 1 Sayes God you shall come out then for my thoughts are already pitcht upon it my purposes are for it and who can alter them 2 You shall come out then sayes God for my thoughts be towards you they be loving they be full of mercy they be not against you for evill they be for you for good I love your souls your persons your bodies your peace you have my thoughts my intentions my considerations at worke for you 3 Sayes God you shall come out then for my thoughts bee peaceable and bountifull thoughts thoughts of peace thoughts to give and to give you an accepted end They be not thoughts of will of paine of trouble of adversity I thinke not how to do you an ill turne how to watch over you for evill but how to give and to give you somewhat that shall be worth receiving an happy end of your troubles to give you that which you so much so earnestly expect an end and epxectation both aâ— once you shall have such an end as you desire expect wish forâ— waite for 4 You shall come out theâ— saies God for I know my thoughts are thus towards you thus peaceable thus mercifull thus bountifuull thus to give thus to reward thus to let you have double twice as much mercy as ever you had the thoughts I have towards you I can easily understand clearly see quickly read them every one t is impossible for meeither to be unacquainted with my owne vowes with the holy movings of my owne minde or not to approve of my owne thoughts I cannot either be ignorant of them or deceived by them you men think you know not what sometimes your thoughts bee gone from you as Nebuchdnezzars dreame was gone from him hee could not tell it no more can ye many times but I know every thought of my heart every motion of my minde My thoughts saies God as they be neither vaine nor light in themselves so they bee not darke to me I fully know who I pitch upon to what end upon what grounds they be not thoughts against my will such as I cannot consent to the Motions of my heart as they are guided by the perfection of my Wisedome so are they filled with the strength of my affection of my love I know my thoughts towards you I love you therefore do I mule cast in minde purpose for your good and these purposes
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
thoughts of God 1. Consider the bottome of them this we shall find to be the infinitely loving gracious and tender bowels of God those are they that work upon God and make him cast in his mind what to do for his people whom he so loves had our God no bowels of love towards his he would think no thoughts towards them 2. The blessed issue of these movings of Gods minde and these are his wise strong gracious immoveable purposes and decrees of God what he will most certainly do for his people 3. The fruits of these movings and purposes of God these are his heavenly care his holy plots his blessed devises his divine inventions how by what way and means to do his people good 1 Pet. 5.7 he careth for you saies Peter and with such a care that is full and alsufficient so that his children need not must not take up some and leave the rest to him but they must cast all their care upon him 2 Thess 3.16 God gives peace to his people by all meanes who is himself the Lord and Prince of peace 3. Deut. 32.20 He finds his people when they be in a wildernesse he sees them in all their desolate conditions their broken wals Isa 49.16 their crackt estates their broken power is continually before their God 4. He leads them he takes his people by the hand in the wildernesse Deut. 32.20 he will not suffer them to wander out of the way in their straits these shall be taught by him whilest they are chastised by him these are bettered whilest they are scourged 5. He compasses them about to be a sure defence to them he keeps them and that in his own hand and so as the apple of his own eye Fourthly there are the sweet companions of these blessed thoughts of God towards his As 1. The admirable delight God takes in these thoughts of his and in the exercise of them the Lord had a delight in thy fathers Deut. 20.15 to love them saies Moses to Israel he took pleasure in loving Israel in bestowing his own mercy he himself tasted as much sweetnesse in giving as they in receiving if they delighted in enjoying Gods love as wel they might so did God himself in giving out his love the Nurse that gives out the milk to the childe upon the breast she finds pleasure as well as the child nourishment Mercie pleases him saies Micah he wils desires mercy grace he longs as it were to shew his bounty Micah 7.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipse est volens de amans desiderans benignitatem misericordiam gratiam Isa 30.18 he waits to be gracious saies Isaiah that Phrase implies and couches in it 1. Gods infinite desire to be gracious 2. His most perfect wisedome so as he will not bestow his love out of season he will stay till he may best do it he will wait for the best opportunitie in his eye 2. As there is a blessed delight going along with these thoughts of God towards his so there is a most wise setled and firm constancy in these thoughts of God towards his people he is of one mind saies Job who can turn him God is not as the son of man that he should repent Numb 23.19 Job 17.7 11. saies Balaam Job complains that al his thoughts were as a shadow and that his purposes were broken off even the thoughts of his heart Gods thoughts be so far from being as a shadow that they have not so much as a shadow of turning in them who can breake off Gods purposes who can unsettle these thoughts of God who can part or divide betwixt these thoughts of God and the people of God who shall separate from the love of God saith the Apostle and may it not as well be askt who shall separate from Gods purposes of love not man nor devil not any sin nor any unworthinesse in the people of God The very nature of the blessed God must be destroyed the very fountain of love dried the most quick and the tender bowels of his grace deadned before these purposes of God can be made unconstant that there should be yea and nay with them that they should be for and against in a short space the Apostle will not suffer this imputation to be caâ—â— upon him 2 Cor. 1.17 that the things hâ— did purpose he purpos'd according to the flesh that with him there should be yea yea and nay nay that he should be pâ—â— and con as we use to say and will our God endure that thiâ— should lie upon him that theâ— is yea and nay in his purposes no no Gods purposes hold oâ— and stand and never vary buâ— still shew the unchangeableneâ—â— of that nature from whence they flow 3. There are glorious aime of God mixt as it were with these thoughts of God towards his As 1. To make himself a glorious name by them when he lead his people out of Egypt compast them about in the wildernesse brought them into Canaan the Spirit testifies t was to make himself a glorious name a name of ornament a name that might become God himself Isai 63.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomen ornatus gloriae decoris a name of glory faies the text a name that might proclaim God to be the highest the greatest the wisest the fullest of mercy 2. To give his people rest the Spirit of the Lord caused Israel to rest saies the same Prophet in the same place t was a blessed rest indeed which the Spirit of God caused Israel was in many troubles he went thorow many brakes but at last the Spirit of God set him down placed him and planted him in that land of rest All indeed was not over in a moment Israel must be in a wasting and howling wildernesse for a time and all this while the Spirit lead him and his purposes were that Israel should rest let his people but follow him he will cause Israel to rest at last he will prepare a Land for him roome for him a seat for him an happy possession of the Land of Canaan and there he shall feed and rest Gods thought rest not in pitching upon half mercies t is Israels rest his thoughts reach unto and what God determined he effected by a mighty hand and when he saw his time he gave Israel to sit down and enjoy that good Land of rest purposed and promised long before Fifthly the declaration and manifestation of these thoughts of God in their visible fruits When Gods thoughts come abroad as it were when they shine forth in the eye of the world when Gods decree bring forth when that which lay in the womb of his purposes is born there is a time and a set time too when the Lords decree brings forth as the Prophet Zephaniah tels us Zeph. 2.2 thereupon calls upon the people of God to gather themselves together to seek meeknesse and righteousnesse ere the decree
brings forth ere the day of the Lords anger come upon them These two the Prophet makes to be one the comming of the day of Gods anger and the bringing forth of the Decree For as soon as the decree of justice comes forth the day of anger is broke it appeares so his purposes and thoughts of anger towards the wicked makes anger at length to goe forth these send forth his wrath in strokes terrible woundings deadly consumings These thoughts of wrath break forth in the face of God by frowns in the hand of God by blowes Moreover this execution of his thoughts of justices holds proportion with his Decree is all out as full as his thoughts were every blow he determins to strike hewil strike he wil not spare them a jot The anger of the Lord sayes Jer. shall not return till he hath executed Jer. 23.20 and till he hath performed the thoughts of his heart In these Divine purposes God doth as it were secretly bind himselfe promise to himself to his own justice so much satisfaction upon those that provoke it according as it requires now God performing this to the full and the anger of the Lord will not return till it hath executed thus far he will never call back his anger from the pursuit of such untill it hath pursued them long enough far enough So his purposes of good towards his people they bring forth as plentifully look what our God promises to his own grace to his own bowels that he will perform to the full look what good he purposes concerning his people that to a grain they shall have from his gracious hand he works freely in a way of mercy till he hath performed the thoughts of his heart that is all his thoughts towards them till there be a thought of God towards them but beares his fruit and brings it forth to them and for them till it be seen that there is not a thought of God barren towards them never shall the purposes and thoughts of God return till all this bee done The thoughts of God are like Solomons Flock of Sheep Sol. Song 4.2 every one bears twins and none is barren among them Our God who hates barren thoughts in his people will not cannot have them in his own heart his purposes will all out in their time and his hand will perform what he hath pitcht upon in his own thoughts if his thoughts be for deliverance of his people delivered they shall be what ever opposes these purposes of God will carry it away these will beare all down before them and make a plain way even amongst mountains for their due and glorious performance The second term to be unfolded is to have the next place and it is this The thoughts I think towards you wherein this question must be resolved How and why the thoughts of God are said to be towards his people For satisfaction in this thing know first the Spirit of God means that they were thoughts of love of mercy of peace of good as he expresses afterwards In Scripture sense this word towards when it is referred to Gods will mind thoughts Jer. 15.1 it alwayes notes mercy as in that place If Moses and Samuel sayes God stood before me yet my mind could not be towards this people that is I could not love them I could not accept of them I could not forbear them I could not hold an hand of Justice from them And the word against joyned with Gods face or will notes divine justice as in that place Psa 34.16 The face of the Lord is against them that doe evill to cut off the remembrance of them from the earth the meaning is these evill doers shall have and see and feele the terrible face of Gods justice God will appear to them as one against them as an enemy and as an enemy most justly enraged by their sin whose very nature puts him upon their destruction Our God is a consuming fire Heb. 12.29 'T is more then to say Our God consumes and devours up the wicked For it notes this that â—he very nature of God is a consumer of his enemies he is â—he fire himselfe When the mercie of God is exprest in the highest strain it is said God iâ— Love he is Mercy it self as weâ—â— as hath mercy 'T is infinitly more then to say he doth love So here to say God is a consuming fire is infinitely morâ— then to say God doth consume so much is the face of the Lorâ— against his enemies that hiâ— very nature is against them and their consumption shall be such as the very just nature 〈◊〉 God shall lay upon them Secondly the Spirit meaâ— such thoughts as were toward none but his these aloâ—â— had the smiling face of the thoughts they were not towards wicked men at all thâ— adequate and ful object of theâ— thoughts were the people 〈◊〉 God 'T is as much as if Goâ— should say towards you 〈◊〉 people my redeemed ones Thirdly such thoughts 〈◊〉 naturally and most freely dâ—â— stream towards his God wâ—â— not compelled by any cause out of himself who did ever move God or counsell him or bid him think such thoughts towards his he sets his owne thoughts to work by his own nature This is for the How â—ow for the Why the thoughts of God are said to be towards his First because every thought of Gods heart is full of good will towards his it is for their â—dvantage for their profit it â—arries in it a full blessing it is â—â—ke the Cluster of Grapes in Esay Isa 65.8 â—here is new wine in it new wine found in it new wine â—ound to be good too a blesâ—ing was in it So we may say â—f every thought of God towards his people there is wine â—ew wine and such new wine 〈◊〉 hath a blessing in it oh it â—â—es down sweetly it feeds Sol. Song 7.9 â—â—crishes makes glad the soule 〈◊〉 a poore creature These â—oughts being towards them they are then for their prosperity their peace their sanctification their salvation theâ— are towards them for their exaltation deliverance and consolation Who can name thâ—â— blessing that these bring not iâ—â— when they come visit a poâ—â— soul who ever was in that evâ—condition strait temptationâ— that was not delivered in enjoying the blessed fruits of theâ— thoughts These they coâ—â— cloathed with salvation Luke 2.14 theâ— tune out the Angels song in tâ—â— eares of Gods people Glory 〈◊〉 God in the highest on earth peaâ—â— good will towards men the blessâ—â—â— expressions of these thoughâ—â— what do they prove lesse to hâ—â— then mercies embracemeâ—â— on every side The Lord thiâ—â— a man good thinks a man a 〈◊〉 leever thinks him a peniteâ—â— thinks him yeelding and obâ—dient for when he manifeâ—â— his thoughts of good to hiâ—â— the man is a new creature heâ— thus he is all this and more then this A man in a sinfull condition he hath an ill eye
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—
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
is he not watching over his people for good even to bestow good Isa 30.18 he will not let one season passe every mercy he gives shall have his own time SALOMON tels us man knows not his time and therefore it is so ill with him but God perfectly knows his time and therefore it shall be well for those that fear God we thinke O if we had Peace now O if we had a Reformation now O how seasonable would it be O if God would now send fire from heaven and consume his enemies O if he would now put in the sharp shekel of his justice and reap them down how well would it be with us But stay be not too hasty God knowes his time better then thou wilt thou instruct God art thou wiser then him does not he know when to let out his love when to bring forth his purposes his thoughts may not God say to thee hast thou known my minde canst thou instruct me I tell thee God will not stay one hour too long or come one hour too soon with any mercy Psal 1 he will take his own now now will I arise sayes God when it may be the poor oppressed ones thought God exceeding long ere he arose and were ready to say God hath forgotten us and so to cast away their confidence God hath his now hundreds of yeares somtimes after the beginnings of waitings expectations and cryes of his owne people Israel groanes in Egypt hundreds of yeares ere Gods now comes and yet it was not too late it was soon enough it was the best season of all never then begrudge God his owne time admire him rather for his own unfadomable depth of wisdome that so cleerly shines forth in the very time hee chuses to bring forth his owne thoughts of love in be wise therefore ye Saints of the most high blesse God abundantly in that he will go his owne way in that he cannot he will not learne any thing of any man he would have men learneâ— all from him and reason good away then with those thoughts now it is too late all is past recovery if God would have dispatcht the work in such an year in such a month we might have been reformed but now our case is desperate now our strength is shut up and gone and what then Is not this theâ— time that the Lord sayes he will judge his people in and repent himself for his servants When he sees this that they have noâ— no hand Deut. 32.36 no power no strength left but all is shut up and gone when they are quite spent and are as it were breathing ouâ— their last breath Now sayes God it repents me for my servants I can forbear no longer I cannot see them in all this misery and hold my peace I cannot see them thus farre gone anâ— with-hold my help I cannot see them dying and not revive them I cannot see them lost and not recover them I cannot see them in the fire and not pluck them out God will never lose one of his own opportunities wherein he may work for the glorifying of himselfe and the comfort of his O that Saints would see who is their best friend he that is your Father knowes not onely how and why to let blessings fall from him but when too Let him â—ull the time he will come when it is best best for his own glorious name best for your own precious comforts Secondly Saints see your stay your trust your Rock t is the Lord Iehovah in whose heart are these thoughts of loue towards his he is the Rock Deu. 32.4 his worke is perfect sayes Moses and what are his thoughts purposes and decrees then are noâ— these perfect according to which the Lords worke is framed when the Lord saves he saves perfectly he compleats his Salvation so that he brings it up to a full worke he leaves not his worke in the midst at the halfe all his wayes are judgement that is more then in judgement they are judgement it self they carry in them such a clear light such excellency of order such beauty and sutablenesse to the hand that workes them there is such a fulnesse of an infinite God upon them Rev. 21.25 that as it is said of the new Jerusalem there is no night there man when he workes his workes are imperfect like himselfe they fall from his hands halfe shaped or shapelesse and no marvell for his very thoughts as well as his life are dying things they can dy they can perish even under his hands ere he can finish and accomplsh them Psa 146.4 they breath out their last and so not onely the worke underhand is left and fallen but even forgotten too mans very thoughts teâ—ding to it are all deaâ— and gone there is no trust â—herefore in man sayes the Proâ—heâ—â— because his breath goeth â—orth c. his bodie dies and â—is thoughts dye too he means â—is thoughts of love his advancâ—ng friend-pleasing thoughts â—nd contrivances these perish there is not one of them to be â—een they are all winged by â—eath they are fled and gone â—ut is it thus with our God do â—is thoughts perish is all dasht â—nd gone in a moment what God hath been thinking to all â—ternity Man indeed in one day â—y one stroke of death looses all â—is contriving thoughts about â—â—e world that have been workâ—ng and plotting many yeeres before but our God will ever â—old up on his own thoughts â—hee will not lose one of these Hee who will not lose one of â—â—is owne Sheep but mercy shall go forâ—b from his bowels to save him will not lose one of his owne thoughts but power shall go forth from himselfe to proclaime them what they be heâ—â— will never leave remembring 〈◊〉 his till he hath fulfilld the good pleasure of his goodnesse towards them till he hath broughâ— all his thoughts of mercy intâ— acts and so made his worke perfect He is a Rocke indeed to bottome upon whose worke iâ— thus perfect whose waâ—es arâ— thus full of judgement judgement is before him sayes Eliâ—â—â— to Iob therefore trust thou iâ— him Iob 35.14 as if he should have said God knowes most perfectly what he does in what way hâ—â— goes how to quit a soule or how to condemne it there is nâ—â— blinding of God no daubing up of his eyes no darknesse to him but all is light before him therefore trust in him refer thy selfe to his mercy let him honour that upon thee Trust in him he will do thee no wrong judgement iâ— before him he is a God of truthâ— there is no iniquity in him he 〈◊〉 a God of mercy there is no â—ppression in any of his waies â—e is without iniquity just and â—ight is he O the blessed the â—trong ingagements that lye upâ—â— beleevers to settle here to â—â—ttome and build upon this â—ock to get above themselves â—p to a God in Christ Nay beâ—old yet more