Gospel Reconciliation, Sermon 1

Gospel Reconciliation · Sermon 1

p. 375GODS PRESENT MERCIES TO HIS PEOPLE, Are Arguments of FUTURE MERCIES. Preaſhed at Saviors Southwark; May, 2. 1641.

Hoſea, 2.14. And ſo on,

Behold I wil allure her, and bring her into the Wilderneſs, and ſpeak comfortably unto her, and I wil give her Vinyards from thence, and the vally of Achor for a door of hope, & ſhe ſhal ſing there as in the daies of her youth and as in the day when ſhe came up out of the Land of Egypt, and it ſhal be at that day ſaith the Lord, that thou ſhalt cal me Yſhi, and ſhalt cal me no more Baali.

THis Prophet was ſent to the ten Tribes, to apoſtate Iſrael; God threatened dreadful evills againſt them, and yet from the begining of this 14. verſe to the end of the Chapter, maketh Gratious promiſes unto them. I ſhal only thus premiſe, that the ſcope of the Holy Ghoſt here is to ſhew mercy p. 376to diſcover the Mercy of God to Apoſtatizing Iſrael in a way of conjugal union, that though ſhe had gone a whoring from God in regard of her idolatrous worſhip, yet God was contented upon her repentance to take her again, and to marry her unto himſelf, and therefore al along the Prophet ſuits himſelf with ſuch expreſſions, that ſignify Gods willingneſs to marry himſelf unto her again, in that way as they did uſe to manifeſt their conjugal love unto their Spouſes, and that being premiſed wil help us to underſtand many expreſſions both in the words read, and in the ſucceeding part of the Chapter, that otherwiſe would be very obſcure to us, and eſpecially that in verſe, 14. I wil allure her, and bring her into the wilderneſs, and ſpeak comfortably unto her, this may be taken for bringing her into affliction, and then ſpeaking comfortably to her, but that is not the ſcope of the Holy Ghoſt here, it was only taken from the way of Marriage, to carry the ſpouſe out of the City into the field that was a heath and a common, and ſo had the terme of a wilderneſs, and there rejoycing, and ſo bringing of her into the City and carrying of her to his Fathers houſe; and that I might ſhew out of diverſe places of ſcripture, eſpecially out of the Canticles, who is this that cometh from the Wilderneſs, The Holy Ghoſt taking this alluſion from thence, ſo that the meaning of this expreſſion is nothing elſe, but I wil deal gratiouſly with her, as one that Marries a ſpouſe, and carries her out of the City into the field, and there rejoyceth with her, and ſpeakes comfortably to her; The main doctrinal concluſion which I intend to go through, ſhal be raiſed from theſe words, I wil give her the vally of Achor for a door of hope, for I …hall ſpeak to no more then one point of Doctrine, raiſed from thoſe words, I wil give her the vally of Achor for a door of hope▪ It wil be neceſſary therefore before I tell you the doctrinal point to open theſe words unto you, The vally of Achor. It was that vally where Achan was ſtoned, the ſtory p. 377of which you may read in the 7 Chapter of the Book of Joſhua, and upon that occaſion of the troubles that the people of Iſrael had by Achan, this vally was called the vally of Achor, for the vally of Achor is nothing elſe but the vally of trouble, valla tribulationis, the vally of trouble; ſo alluding to that name Achan. Now it is true that generally, or by very many, theſe words are carried thus; That God wil ſo work things about, as to cauſe the troubles of his people, to be but doors of hope to let in Mercies to them, and there is a truth in that doctrinal point, but not a truth in the grounding of it upon this text, for the meaning of the text is otherwiſe. The vally of Achor. Though the name ſignify trouble, yet the truth is that this vally of Achor was a delightful vally, a very fruitful vally, it was juſt after the enterance into the Land of Canan that God gave it, and God here doth allude ſtil to the way of marriage, expreſſing his love to the ten tribes, that he would receive them again, and marry them unto himſelf, in that way that they did uſe to marry amongſt the Jews, and the way was this, amongſt them, when they did marry any, according to the ſtate of the husband he uſed to give her gifts; commonly ſome field or piece of Ground, and if he were a rich man, then a larger piece of ground, or a more fruitful peece of ground, and ſo according to the height of his condition was his guift, So ſaith God. I wil give you a vally of Achor for a door of hope, as you when you take a ſpouſe to your ſelves, then you uſe to indow her with ſome piece of land, or ground, according to your eſtate, and that you give to her as a teſtification of that Love, ſhe is to expect from you for the future. So I wil give you a vally of Achor, I wil beſtow freſh and choyce mercies upon you for the preſent, and theſe mercies ſhal be in a way of dowrie, as a teſtification of abundance of future good you ſhal receive from me; this is the ſcope and ſence of the Holy Ghoſt in theſe words. As when God gave the people of Iſrael the land of Canaan, he gave p. 378them this Valley of Achor as the enterance at the door of Hope unto that Mercy, that they ſhould injoy from him in the Land of Canaan. That this Valley of Achor was a delightful fruitful Valley, it appears evidently from that Text in Eſa. 65.10. And Sharon ſhal be a Field of flocks, and the Valley of Achor a place for the Heards to lie down in, for my people that have ſought me: Here God promiſes the Valley of Achor as a bleſſing to the people that did ſeek him, and the Heards ſhould lie down in it, it was a very fruitful place, and therefore God maketh ſuch a promiſe; Now though it hath the name of trouble, yet we find that God promiſeth it to his people as a token of his Mercy, and ſo it is to be underſtood in theſe words, therefore having the meaning of it, now we come to the Doctrinal Concluſion, that is to be grounded upon this Scripture thus opened unto you; the Doctrine then is this.

Doct. That the Mercies that God beſtows upon his Church and his people, are doors of hope to future Mercies

Preſent Mercies that God grants unto his people, are doors of hope to future Mercies; Al Gods Mercies to his Saints are inlets unto further Mercies. This is the high priviledge of the Saints of God, it belongs not to every one. The wicked indeed when they receive any thing from God, they may write their Ne plus ultra upon it, this is like to be their PORTION, and they may wonder that they have any thing at al; but the Mercies of God unto his people may be al called doors of hope; the name of Joſeph may be written upon them: as we may read in Geneſis 30.24. When Rachel had once conceived, and did bear a Son, ſhee called his name Joſeph, and ſaid, The Lord ſhal add another; when ſhe had one ſhe made it a pledge of another, the Lord ſhal another. So it is with Gods mercies to his people, they are Joſephs, p. 379may conclude, that God ſhal add another; when God delivered his people out of Egypt, Exod. 13.15. ſaith Moſes, Thou haſt guided them unto thy holy habitation; thou haſt guided them, that deliverance Moſes tooke as a certain Argument of Gods further Mercy toward them; thou haſt guided them. When God did but begin with David in 2 Sam. 5.12. to ſhew but a little Mercy, an outward Mercy to him, David did conclude that God had eſtabliſhed him in the Kingdome. How ſo? God had ſhewed a great favor outwardly unto David, and David could conclude, that that favor he did receive, was bur an inlet unto more, an argument of eſtabliſhment of him in his Kingdome; God hath delivered, and he wil deliver (ſaith the Apoſtle.) As God maketh way in his wrath by leſſer judgements upon the wicked, in Pſal. 78.45. ſo God maketh way for his Mercy, by preſent leſſer Mercies unto his Children.

But now in the proſecution of this point, we ſhal diſcover to you,

1. The Reaſons of it how this cometh to paſs.

2. We ſhal anſwer a queſtion about Gods interuption of his Mercies.

3 Diſcover unto you how we ſhal come to know, when Gods preſent Mercies are but preparations unto future Mercies, what kinds of Mercies thoſe are, and how to be known, that are but inlets unto other Mercies. And then.

4. Come to the Uſes of the Doctrine; that Gods Mercies to his p…ople are but in-lets unto greater.

p. 380Reaſon. 1.

That cometh hence, becauſe of the fulneſs of mercy that is in God, there is ſuch an infinite Ocean, and ſtream, and treaſure of Mercy in the Lord, that hence it is that when it cometh and beginneth to run unto the Saints, to the people of God, that the beginnings of it are but preparations, to let out more; the Scripture ſaith that God doth delight in mercy, in Micah 7.18. now that that a man delighteth in, if he once begin, that that he doth is but to draw on more; Gods Mercies are called his Riches, God is rich in Mercy; the Wiſdome of God, the Power of God, and the Juſtice of God are not called Gods Riches, they are called his Glory, I wil make my Glory to paſſe by, and God proclaims his Mercy; now then becauſe the Mercies of God are his delight, his Riches, his Glory, when he hath fit ſubjects to let out theſe upon, when he beginneth once to let them out, theſe beginnings are Teſtimonies of a Fountain that is to be communicated.

Reaſon. 2.

Al Gods Mercies to his people they come out of love, Amor neſcit nimium; Love knows not too much, it knows not any ſuch expreſſion as too much, there is nothing too much for Love, Love it muſt not be limited, if Love begin to be ſhewn, that that cometh out of Love w…l have no bounds; Now al the goodneſſe that God ſhews to his people, it cometh out of Love, out of infinite Love, and therefore one Fruit of goodneſs is but a drawing on of another; Indeed when Gods goodneſs cometh out of general bounty, then it is in another manner, it ſtops ſoon, but when it comerh out of intire Love, the infinite Love of God, it ſtoppeth not. But Thirdly, There is another Argument that added to theſe two maketh it ſtrong indeed, and that is.

p. 381Reaſon. 3.

That the goodneſs of God unto his peopel is a fruit of the covenant; it cometh not only out of love, but it cometh unto them as the fruit of an everlaſting covenant that God hath made with them, a ſure covenant; now in the covenant of grace that God hath made with his people, there is a connection of al mercies a concatination of al the goodneſs of God there, the treaſure of mercy is in the covenant, and an exceeding ſtrength of mercy in the covenant, to bear down al hindrances and oppoſitions, there mercy is tied unto them by truth, and as we read of the covenant between Jonathan and david, in 1 Sam, 20, 15. That David made a covenant with Johnathan, that he would never cut off his loving kindneſs from him, nor from his houſe after him; ſuch a covenant hath God made with al his people, that he wil never cut off his loving kindneſs from them; he hath made no ſuch covenant with the wicked, no, God may ſhew them ſome favour for the preſent, yet he hath not made a covenant that he wil never cut off his mercy from them; you may have abundance of favours this day, but you may have them eternally cut off from you, but the ſaints of God are in ſuch a bleſſed condition, as God doth not only ſhew them mercy for the preſent, but he hath made a covenant with them never to cut off his loving kindneſs from them and upon this covenant though there he many weakneſſes and, many diſtempers in them frailties and infirmities, yet God wil never cut off his loving kindneſs from them;

Reaſon. 4.

Becauſe that the Goodneſs of God to his people, as it cometh from an eternal fountain, ſo it is let out for the accompliſhments of eternal ends; Gods intentions in his p. 382Goodneſs to his ſaints, it is to raiſe up to himſelfe an eternal name of praiſe and honor in the world, and not only here, but in heaven, in the higheſt heavens eternally, that is Gods ſcope not only in ſome mercies, but obſerve it in every mercy that God beſtowes upon a ſaint, upon his children, (I ſay) every mercy every outward mercy God hath this end in it, to raiſe up him ſelf a name of eternal praiſe by it, and therefore deſpiſe no mercy though it be never ſo little, for Gods end in the leaſt mercy thou haſt, in every crum of bread thou eateſt, it is to raiſe up himſelf an eternal name of praiſe, even from that mercy, but take the greateſt mercy that God beſtowes upon the verieſt worldling through his general bounty, God hath not ſuch an end in it as he hath in this? God may take notice of them for a while, and there is an end of them, but in his Goodneſs towards his people, there God intendeth a glorious edifice, to raiſe up a building that ſhal be to his eternal praiſe, and therefore when as one layeth a ſtone to raiſe up a high building, he laies it ſo as he fitteth it for another ſtone to be laid upon it, if I lay ſome ruins of a building, but only a heap of ſtones, I care not how I lay them, but if I intende to raiſ up a building, then I lay one ſtone as it may prepare for another; So doth God in his dealing with the wiked, he heaps his mercies upon them, let them come as they wil, but when he diſpenſeth his mercy to his people, then he intendeth a building, and he laies them in that order, and in that ranke, firſt one and then another, ſo as when he hath laid one, if we underſtand what that mercy is, one may ſee an empreſſion in that mercy for another, as it were caling for another mercy to be laid upon it. Theſe are the ſpecial grounds why Gods mercies to his people, are but preparations for further and further mercies; but becauſe I would not be hindered (eſpecially in the cloſe of this) I wil paſs by any thing that may be further ſpoken concerning the grounds.

p. 383Obj. But you wil ſay we ſee it otherwiſe, and we find it otherwiſe, that there are uſually interruptions in Gods mercies even to his peopel, when God cometh to deal in a way of mercy to his Church, he goes a little way and then he ſtoppeth, and then there cometh heavy Judgments after them heavy afflictions preſently.

Anſ. Now for the anſwering of that.

1. We are to know that we muſt of neceſſity grant, that there may be ſome interruptions for the preſent in Gods mercies to his people, but there is a difference between interruption and cutting off, it may ſeem for the preſent to be interrupted, but it runs under ground ſtil, and hath it's courſe, as they ſay there is a river that runs fifty miles under the ground, and there cometh up again, ſo it may be with Gods mercies towards his people, though they ſee them not. His Children have their portions in his Judgments, many times God cometh in a Judgment, and then he lets the wicked proſper, I but his Juſtice hath it's courſe under ground, and runs out of ſight, and comes up again, that is very obſervable and may concerne our preſent occaſion, for our inſtruction in Gods dealing with his peopel, in bringing of them out off captivity, and repairing the wal and the Temple, God had made many glorious promiſes to his people, what he would do for them, in returning them from captivity, and building of their city again, wel, after the ſeventy yeares came, God did begin to worke wonderfully gloriouſly for them, but if you obſerve a little and read the ſtory you may finde that between their begining to returne from the captivity and the finiſhing of p. 384Gods mercy in building the Temple and the wal, they were as long a time as they were in their captivity, That was ſeventy years, they were ſeaenty years in captivity, and from the beginning of the worke of their reſtoring to the end of it, they were ſeventy years more, but ſtil the goodneſs of God ran along, there was an eye of mercy and goodneſs upon them, though it ſeemed to ceaſe for the preſent, yet it caried it through at the laſt. It may much concerne us now we are ready to be diſcontented and troubled, when God is in a way of reformation, becauſe we have not al preſently, al is not come now juſt when we would have it we are ready to complain, O! How long hath the parliament bin ſet and litle hath bin done, why? it was Gods way with his own people, though they had ſuch particular promiſes of that glorious deliverance, yet it was ſeventy years before it was fully accompliſhed, and if God be but in a way of mercy towards us, but a going on, you have but a little now now and a litle another time, yet we are not to repine at this, for ſtil mercy is going on, though there may be interruption for the preſent. But further.

2. Many times we thinke there is an interruption, when indeed there is none at al, but our miſtake, if we did but underſtand things, we ſhould ſee a moſt beautiful concatination of mercyes and connection of mercies there is no interruption; yea further.

3. The very interruption that we think there is, may be one of our greateſt mercies; Gods ceaſing in comunicating one kind of mercy, may be but a preperation for another kind of mercy, for a greater mercy, and therefore we are not to be diſcouraged.

4. We are to conſider, that though this be the goodneſs of God to his people, yet he doth expect that his people ſhould go on with him in the way of his goodneſs, ſhould cloſe with him in the way of his mercy, or otherwiſe there may be a great interruption for the preſent, in Hoſea. 7.1. God complaineth thereof his p. 285people, ſaith he, when I would have healed Iſrael, then the iniquity of Ephraim was diſcovered, when I would have healed them, God many times is in a way juſt of healing his people, and when he would have healed them when he is in a way of mercy, and he expects that they ſhould follow him in this way of Mercy, why, then their iniquity is diſcovered, and then they break out into notorious iniquities, and ſins, and they come and make a ſtop, and ſhut the door of mercy againſt them, ſo that (I ſay) as we are to be warned in regard of our publique ſins, now God is in a gratious way of publique mercies, there was never a time wherein we had need of more warning to be watchful, to take heed what we do, that our iniquity may not be diſcovered, for now God is about to heal us, he is thinking to heal us, Oh! let us now take heed of our lives, and ſo it ſhould be particularly the care of every ſoul. Is God about to heale, is God in a way of mercy to thy family, to thy body, to thy ſoul at any time? now take heed to thy ſelfe, that thy iniquity be not diſcovered, for now wil the devil come, and tempt thee to break out in ſome notorious ſin, that he might cut off the way of Gods Grace, that he might ſhut that door of mercy that God is now opening to thee; in Zacharie 8 15.16. Saith God there, So again have I thought in theſe daies to do wel unto Jeruſalem, and to the houſe of Judah, feare you not, (mark you what follows) and let none of you imagine evil in your hearts againſt his neighbour, and love no falſe oathes, for al theſe things are the things that I hate ſaith the Lord, mark the expreſſion of God, it doth very nearly concerne us, now we may wel apply that 15. verſe unto the condition of England at this time, I thought in theſe daies to do wel unto this people, and to the houſe of Judah, but in theſe things that I ſhould do (ſaith God) look to your ſelves, you muſt not think that when I am going on in a way of mercy, you may do what you liſt, but theſe things I wil do but it is p. 386upon this condition, that you follow God on in that way, if God doth open a door to us, if we would not have it ſhut, he expects that we ſhould come and enter in at that door, that is, cloſe with him in that way of mercy he is doing; wel, but then ſeeing that our ſins have made the interruption, and it is not alwaies that Gods preſent mercies are certain arguments of further mercies.

How ſhal we know when we may draw an argument, to aſſure our ſelves from that mercy we have now, that there is further mercies intended for us? This you may remember in the beginning of the point, I told you it was a priviledg of Gods ſaints, and yet every one wil be ready to ſnatch at it, & to conclude to themſelves; wel, God is a God ful of mercy and therefore becauſe he beginneth to ſhew mercy to me, he wil go on, ſurely I ſhal find favor, it hath been his way and courſe to deal thus with his people and therefore ſeeing he hath delivered me from one evil, he wil deliver me from another.

(Bretheren) it is the uſual way of wicked men to catch at the priviledges of the Saints, as if they were their own, we have a notable example for this in the propheſie of Jeremiah, that is worthy of our obſervation, in Jer. 21.2. It is an example there of Zedekiah, Zedekiah was a wicked man, and yet he flattered himſelf in this, and promiſed to himſelf, that what priviledges the people of God had in former times, he muſt needs have the like, mark what he ſaith now; Inquire I pray thee of the Lord for us, Nebuchad-nezar King of Babilon, maketh war againſt us, if ſo be the Lord wil deal with us according to al his wonderous works that he may go up from us, Mark (ſaith Zedekiah to Jeremiah) Oh! inquire, Oh! let us know the mind of God, whether he wil deal with us according to al his wonderous works; God had dealt with his people according to his p. 387worderful works had dealt wonderfully for his people, and Zedekiah a wicked man, and the wicked people that were with him, they were ready to flatter themſelves with hope, that God would deal with them as he had done with his people heretofore, worderfully, but they were deceived. And ſo people when they heare of a priviledg of the Saints, for them to promiſe to themſelves, that they ſhal have the like from God, that his peopl have (I ſay) they wil be miſtaken, for the promiſes that are made in Scripture of Mercy, they are the inheritance of Gods Saints, Iſa. 54.17. This is the inheritance of my ſervants (Saith God.) When God made a promiſe to his people of Mercy there, I but (ſaith he) this is the inheritance of my Sarvants, it belongs not to al, it is their inheritance, their portion; what have others to do with the inheritance of Gods people? When a Saint of God looks into the word of God, and reads the word, he may ſee every promiſe, every expreſſion of Gods goodneſs, as a part of his inheritance, and take it, it is thy inheritance, though thou inheriteſt not worldly riches, thou mayeſt have ſhort or little comings in, yet know thou art an heir of al the glorious promiſes that are written in the Book of God, they are thy inheritance. A wicked man when he reades in the Scripture, he can take no ſuch delight in it: for indeed he may reade many promiſes, but they are none of his inheritance, they are the inheritance of Gods people. There is a great deal of difference between an heire riding through his Fathers ground, and a ſtrangers riding through it: juſt the like difference there is between a carnal man reading the ſcriptures, & a Saint: An heir rideth through his ground and ſeeth fruitful fields, and pleaſant meadows, and ſai…h he, this is my ground, and a ſtranger rideth through them and commends them, I, but they belong not to me; So a Saint reades the ſcripture, and the expreſſions of Gods goodneſs there, and ſaith they are my inheritance and a carnal heart ſaith no ſuch matter; and therefore p. 388Gods Mercies to his people are inlets to further, if they are not ſo to thee thou canſt not conclude and ſay, Oh! I was in ſuch a danger, and in ſuch an extremity and God delivered me from that extremity, and therefore if I come into the like he wil deliver me again, no, thou canſt not ſay ſo. It was a notable expreſſion of Hezekiah, Iſa. 38. When God there delivered him, from the ſickneſs, as its thought by Divines it was the Plague, and God delivered him, he concludes, In love to my ſoul haſt thou delivered me from the pit of corruption; this is an excellent coucluſion that a child of God may make, if ever he were delivered from the danger of the Plague; in love to my ſoul (Lord) thou haſt delivered me, and I ſhal go to the houſe of the Lord, I ſhal yet have further mercy; It may be ſome of you have had the the Plague in your houſes, it may be upon your ſelves, and God hath delivered you, and you wil take it as an argument that God wil diliver you again, becauſe he delivered you from that: yea, but unleſs thou be a Hezekiah, a Gracious man or woman, thou canſt not conclude that God hath delivered thee from that pit of corruption, for Gods preſervations of wicked men, are many times reſervations for greater evils; as I might ſhew you but that I ſee that I muſt haſten.

Wel, but then ſtil how may we know, when we may draw an argument from Gods preſent mercies to future.

The firſt diſcovery whether Gods preſent Mercies be in-lets to future.

When in a mercy there is ſome ſpecial diſcovery of God unto his people,] (I ſay) ſome ſpecial and glorious diſcovery of God in a Mercy, As in his Mercy to Abraham, p. 389Iſaak, Jacob, Solomon, David, &c. There were glorious diſcoveries of Gods preſence, when as Jacob was delivered form Eſau, ſaith Jacob, I have ſeen thee as the face of God, it may be read thus, I have ſeen thee after the face of God, after I have ſeen the face of God I have ſeen thee; I, that is ſweet and comfortable indeed, when we can ſee a mercy after we have ſeen the face of God; we can ſe the face of God in the way of his Mercy, and after we ſee the face of God, then look upon the Mercy, and then gather this argument, If thou haſt an eye that in a Mercy thou canſt ſee the face of God there, and after the ſight of the face of God in the mercy, then it is ſomewhat. Thus in Iſay, 26.12. Lord thou wilt ordain peace for us, [thou wilt,] for thou alſo haſt wrought al our works in us, mark the argument, Lord, thou wilt ordain peace, Why? For thou haſt wrought al our works in us: This ſcripture is ſpoken concerning the deliverance of the people of Iſrael from their captivity, God did begin to deliver them, and thoſe that were Godly were ſure to have deliverance complate, Thou wilt ordain, we are ſure of that (ſay they) why? for thou haſt wrought al our works for us, for it is not Cyrus, But it is a remarkable hand of God upon the ſpirit of Cyrus, and al that is done in our deliverance, it is done through a mighty hand of God; [Thou haſt wrought al our works in us;] The work it is a work above Nature, it is a wonderful work of God, and therefore we are ſure that thou wilt ordain peace for us; When God appeares wonderful remarkably in a Mercy to his people, then they conclude of further Mercies: A moſt excellent place for that likewiſe in Pſal. 75.5. Ʋnto thee (Oh God) do we give thanks, for that thy name is neare thy wonderous works declare, mark, [for that thy name is near thy wonderous works declare,] Oh Lord! (as if they ſhould have ſaid) we ſe thy wonderful works, we ſee thy face, thy Power, thy Glory, thy Mercy, and thy Goodneſs; we ſe thy Mercy a creating Mercy and therefore p. 390thy name is near, O! thou art good yet more and more, for that thy wondrous works declare. Brethren, when Gods mercies are creating mercies, then we may expect that they wil be perfect mercies, for though in generation there may be a defect, yet in creation there is never a defect: many times there may want a Limb, a member in generation, but al that God creates, he creates perfect: Now when the mercies of God are as it were created mercies, not generated out of ſecond cauſes, but we ſee a kind of created power, then ſurely it wil be perfect. Now (Brethren) before we come to Application to our own hearts, we cannot but apply this as a ſtrong argument to raiſe up our thoughts, to make account of the mercies this day we enjoy, to be a door of Hope unto us; for if ever people have created mercies we have; if ever a people could ſee the face of God in a way of mercy, then we may at this day; if ever a people could ſay, Thou (Oh Lord) haſt wrought al our works for us, we may wel ſay it: and therefore we may draw that cocluſion that the Church did, Thou wilt ordain peace, for thou haſt wrought al our works for us. Surely (Brethren) Gods name is nigh, God hath ſeemed to be afar off from England for a long time, God is coming nigh, his name is nigh, for his wondrous works that he hath done of late declare it. But that is the firſt.

The Second diſcovery whether Gods preſent Mercies be in-lets to future Mercies.

When Gods Mercies are Spiritual Mercies, then they are certain in-lets to further Mercies. a Spiritual MercieMercy never come alone, but make way for further. I wil give you but one Text for that, becauſe I ſee time outruns me, in Ezek. 39.29. Neither wil I hide my face any more from them (ſaith God) Why? For I have powred out my Spirit upon the Houſe of Iſrael, p. 391ſaitth the Lord God; Mark, I wil hide my face no more from them, Why? for I have poured out my Spirit upon the Houſe of Iſrael, ſaith the Lord God. Brethren, if ever any Nation had the Spirit of God poured out upon them, certainly we have; God poureth out his Spirit unto his people, upon private Chriſtians, and upon Miniſters in a wonderful abundant manner, and how hath he poured out his Spirit upon our Worthies aſſembled in Parliament? Now let this be a good Argument, neither wil I hide my face any more from them, for I have poured out my ſpirit upon them; then it is an Argument for us this day that God wil not hide his face from us, becauſe he hath poured out his Spirit upon us; If there be any people under Heaven that have the Spirit of God upon them, certainly the people of England have it at this day, and this is Gods own promiſe and Argument, you may plead it with God in prayer, that he wil never hide his face from them, that he hath poured out his Spirit upon, not only in general may you make uſe of it, but for your ſelves in particular. Hath God poured out his Spirit upon any of your Souls? you may make this concluſion, it is Gods own concluſion, he wil never hide his face from you, becauſe he hath poured his Spirit upon you; that is the Second,

The Third diſcovery whether Gods preſent Mercies be in-lets to future Mercies.

Then is a Mercy a fore-runner of further Mercy, when it is obtained by Faith and prayer in the Covenant of Grace; That Mercy that prayer and the exerciſe of Faith doth obtain, is certainly and infallibly, a fore-runner of further Mercy. God hath not done with that people, and that Soul in a way of Mercy, where he beſtows a Mercy as a fruit of prayer, an exerciſe of Faith in the Covenant; If prayer be the Key to open Heaven when it is ſhut to us, much more then wil it keep Heaven p. 392open when it is once open, but that we know to be the excellency of prayer, it is the great Key of Heaven that golden Key of Heaven that opens it when it is ſhut, then ſurely prayer can keep Heaven open; If ever a Mercy were obtained by prayer, certainly that Mercy that we have now for the preſent here in Edgland, is a Mercy obtained by prayer, if ever there were a Parliment obtained by prayer ſince England was a Nation, certainly this Parliment was; we may cal the name of this Parliament Samuel, asked of God, and what have been the earneſt cries of Gods people, of many that are dead and gone, but for theſe times: Now that that is a fruit not only of prayer of Gods people for the preſent, but is the Harveſt of ſo many prayers of the Saints of God, and Worthies of God in former ages that are now gone, and their Souls are triumphing in Heaven, (I ſay) that that is the Harveſt of al their prayers, ſurely cannot be one ſingle Mercy, but is a Mercy to let in others, it is a Mercy that is a door of hope to further Mercies; and that is the Third Note. Again Fourthly, a Fourth Note of a Mercy that is a making way to further Mercies, is this,

The Fourth Diſcovery whether Gods preſent Mercies be in-lets to future Mercies.

That Mercy that leads us to the God of Mercy, is certainly an inlet to further Mercies; whatſoever it is that leads our Souls to the God of Mercy, we may conclude that this Mercy wil bring abundant good with it: I muſt not build upon divers Sccriptures, only read that of David, in 2 Sam. 7. the whole Chapter you may read at your leiſure, how Gods Mercy to him lead him to the God of Mercy, upon which there was ſuch a promiſe of continuance of Mercy for ſo long a time.

p. 393The fift Diſcovery whether Gods preſent Mercies be in-lets of future Mercies.

That Mercy (I beſeech you obſerve it) that is to a Soul, to a people an ingagement to duty, is certainly a door of more Mercy; whatſoever Mercy God beſtows upon you in particular, or upon a Nation, if the Mercy be made an engagement to Duty, certaitnly it is a door to more Mercy; take it thus: As ſo we may, when we do account our duties to be Mercies, then our duties wil hold: ſo when Gods Mercies are turned into duties, then Gods Mercies wil hold; it is a moſt infallible ſign of one that wil perſevere in duty, that wil never fail. If thou wouldeſt know whether thou art like to perſevere in duty or no, O! I am afraid I ſhal fall off, (ſayſome) O! if I were ſure that I ſhould perſevere to the end, it would comfort me, Would you have an infalliable ſign that your duties wil hold to the end? take this for one, If thy Soul looke upon every duty as a Mercy to thee, every command to a duty as Gods Mercy to thee every day, thus I dare pawn my ſoul that ſoul wil perſevere: ſo far as any ſoul ſhal account a duty to be a Mercy, ſo far that ſoul ſhal perſevere. As it is a certain Evidence of perſeverance in duty, when a duty is accounted a Mercy: ſo (I ſay) it is a cerain Evidence that there wil be a perſeverance in Mercy, when Mercy is turned into duty; when Mercy ſhal be an engagement to duty, and turns into duty, then it is a certain ſign there wil be a perſeverance in mercy; as when duty is accounted mercy, there wil be a perſevernce in duty. Again another may be this.

The Sixt diſcovery whether Gods preſent mercyes be in-lets to future mercies.

That mercy that humbleth the heart, that mercy is an in-let to further mercy; And it is very obſervable that place in Sam. 2, 7. you may read that Chapter in p. 394two or three ſeveral places, when God had promiſed to David great things; marke you, Davids ſpirit was as low then, never lower, what am I? ſaith David; and David cries out, Thou art great, O Lord! he crieth not out thou haſt made me great, but thou art great, O Lord! and in the 26. verſe. Let thy name be magnified for ever; he was low in his own ſpirit; What am I? but let thy name be magnified for ever; Davids heart was not taken up about this, Oh! God hath promiſed to me a perpetual Kingdome unto my poſterity, and now I am great, and God hath magnified me, no, but what am I? and let thy name be magnified, and be thou great, O Lord. When this ſhal be the frame of a ſoule, of a people, when God advanceth them in a way of Mercy, and they cry out, Oh! let me be low, and be any thing ſo Gods name be magnified, certainly this Mercy is a fore-runner of further mercy. As it is a great argument of the ſtrength of faith, and acceptable to God, when as in one adverſity, when God ſeems to come out againſt him, that a guilty heart can beleeve, and the heart can be raiſed, and not ſinke in the depth of adverſity; I beſeech you obſerve it, as when the heart can riſe in the depth of adverſity, it is a ſtronge argument that there is an enduring faith, and a pretious faith: ſo when the heart can fal in the height of proſperity, and be low, there is abundance of grace in that ſoul acceptable to God, and God intendeth much good to it;

The ſeventh diſcovery Whether Gods preſent mercies be in-lets to future mercies.

When as we are careful to conſecrate the firſt fruits of our Mercies to God, when the firſt fruits of the good we do receive, are ever conſecrated to God, then it is but an inlet of further Mercies; for ſo it was here. This vally of Achon you know it was by Jerico, as an evidence unto them that they ſhould have al the Land of Canan, p. 395now what did they at Jericho? they did devote al to God, the whole City to God with the ſuburbs of it were devoted to God, they conſecrated the firſt fruites of Canan at their entering into Canan, where Jericho was, and this valey of Acon was juſt by it; when God did begin to give them poſſeſſion of that good land, they did devote the firſt fruits to God, and ſo it became an evidence to them, that they ſhould poſſeſſe the Good land afterwards; So when God beginneth in a way of mercy and goodneſs, then if a people, or family or particular man or woman, begineth to devote that firſt fruit of mercy to God, it is evident it is a doore of hope of further Mercy. Thus I have done with the explication, I am ſory I have no more time for the application, I wil paſſe over things as briefly as I can, it is the laſt of al I moſt intend. for the Firſt therefore.

USE. 1.

If this be ſo that Gods Mercies, and even preſent Mercies are inlets to future, when God is in a way of Mercy, then his people may expect greater to follow. hence folows this conſequence upon it that therefore thoſe men and women that are only careful to ſeeke God in time of affliction, are much miſtaken, and it is a vile wretched folly for any to thinke, that that is the only time to ſeeke God, the time of affliction, that is confuted from this point thus, for if when God is in a way of mercy, then Gods people they argue that more mercy is coming, then this follows, that when God is in a way of mercy, then it is a fit time to pray to him, that is the fitteſt time to pray to him, when God is in a way of goodneſs and Mercy to them, when Mercy is comming, then it is a time for thee to be praying; But now the caſe is quite croſs in the world, they wil pray to God indeed; when? when God hath them at the advantage, in a time of ſickneſs and affliction, and upon their death beds, when Gods p. 396juſtice is out againſt them, and Gods wrath upon them, and they ſee themſelves plunging into the bottomleſs gulfe, then they wil pray and cry for mercy, Oh! thou ſheweſt thy ſelfe to be a ſtranger to the waies of God, and to the minde of God, and to the covenant of God, if thou wert one of Gods people, then thou wouldeſt know that when God is in a way of Mercy, then is the beſt time of praying, for one Mercy lets in another, and then is the beſt time of praying; I would argue thus, Is it more likely that God when the day of his patience and longe ſufering continues to thee, that then he ſhould deny thee mercy? (I ſay) is it like he ſhould deny thee mercy then? and yet when the day of his wrath and juſtice cometh, then he ſhould beſtow Mercy upon thee, what an abſurd apprehenſion of things is here? Thou crieſt God wil deny thee Mercy and grace now, & now is the day of his long-ſuffering & patience, and wil he deny it now, and yet is he like to give it thee, when the day of his wrath and juſtice cometh, upon thy ſick bed, and death bed, that may be the day of vengance & of wrath; If thou haſt wiſdome to thy ſoul ſeeke God whilſt Mercy is coming, and while he is in a way of Mercy that is the fitteſt time to pray, and therefore take it this day and be convinced you carnal hearts that have no minde to pray, but when they are in their afflictions: but thoſe hearts are moſt ſpiritual, that can pray moſt when God is coming moſt in mercy to them, but the time of affliction is the moſt unlikly time of getting any thing from God, I had thought to have ſpoken divers things about that.

USE. 2.

If this be ſo when God is in a way of mercy, one mercy wil let out another, hence al the Saints of God are taught and admoniſhed to obſerve, and take diligent notice of the connexion of Gods mercies towards them, for certainly p. 397this is Gods way to them, one mercy maketh way for another, and if thou belongeſt to God, that hath been his way to thee, all thy life time even from his Electing thee; only now it is thy duty to be obſervant, how God hath made one mercy a door of hope to another mercy, and it is a ſpecial work to obſerve Gods waies towards a Chriſtian, a ſpecial work of the Sabbath, many of you (eſpecially you that are not book-learned) you ſay you know not how to ſpend the Sabbath after the publique exerciſe is done, but muſt walk up and down the ſtreets &c. here is a work for them that are not book-learned to ſpend the Sabbath in; If thou beeſt godly, then ſometimes every Sabbath recollect all the waies of Gods merciful providence towards thee, ever ſince thy Youth and Childhood, and how one hath had a connexion to another, how one mercy hath let in another mercy, and that lets in a third, and that third a fourth, and you ſhal ſee how the track of Gods goodneſs hath been towards you al your daies, and that wil be a moſt ſweet meditation for you, wherein God ſhal have a great deal of Glory; the 92. Pſalme is a Pſalme appointed for the Sa…ath, and you ſhal find that it is a Pſalme of contemplation of the works of God, and the waies of Gods mercies trwards his people; it is a ſpecial way to underſtand the connexion of things, and the connexion of cauſes, how one cauſe hath dependance upon another cauſe, and that upon another, and that upon another, and this is the difference between Sence and Reaſon, the bruit Beaſts that have only ſence, they taſte the ſweetneſs of a thing, but they never enquire after the cauſe, but now the more rational any man is, the more deſires kindle in him to find out the connexion of cauſes. If this be a ſweet thing to a ſoul in a natural way, to find out the connexion of cauſes. O! how ſweet is it to a gracious ſoul, to find out the connexion and concatination of al the mercies, and goodneſſes of the Lord towards him, in al the paſſages of his life; and do it the rather becauſe that the truth is (Brethren) this p. 398that I am ſpeaking of now, it is that wherein a principal part of the glorious inheritance of the Saints conſiſteth in the glory of Heaven, wherein the happineſs of the glorified ſouls there ſhal conſiſt, it wil be this, that eternal Sabbath that ſhal be ſpent in Heaven wil amongſt other things be ſpent in this work that I am ſpeaking of, in a contemplation of al the connexion and concatination of Gods merces towards thoſe that are now in Heaven. Now they have been connected and concatinated ever ſince they have had a being, and ſo brought up to that height of glory, Oh! what an infinite content the Saints ſhal have when God ſhal reveal al, when they ſhal ſee into the councels of God, and the wil of God ſo freely and into al his waies, how they were choſen from al eternity and ſo to eternity, and there they ſhal ſee every paſſage of Providence that they did not underſtand the meaning of before, how it made way to ſuch a mercy and that to another, and that to another, and ſo til they were brought to that fulneſs of glory, they ſhal (I ſay) be eternally contemplating thus of the connexion of Gods mercies, and praiſing and bleſſing of God, that did thus work and coennex things together for their good; If thou hopeſt to come to Heaven, to be thus excerciſed, to give God glory there, Oh! begin this work here for we pray Gods wil may be done on earth now, as it is done in Heaven. As on the contrary, it wil be a great part of the torment of the damned, that they ſhal there ſee how one work of Juſtice made way for another, how one paſſage of Gods Providence made way to one Judgment, and that to another, and that to another, and ſo til they were plunged into the bottomleſs pit for ever, and the very ſight how God wrought from one to another, wil be torment enough to them; Wel, that is the Second, to conſider of the connexion of Gods mercies. A Third Uſe of the Point is this.

USE. 3.

If this be ſo hence we are taught to entertain every p. 399mercy of God kindly, and to make much of al Gods mercies, if we belong to God, every mercy comes but as a Meſſenger of further mercy, Oh! entertain it wel, entertain it kindly, imbrace it, make good uſe of it; Indeed when the Prophet Eliſha knew the Meſſenger of the King came to do miſchief to him, he bids them entertain him roughly at the door, hardly at the door, but (Brethren) every mercy that cometh to us if we be godly, it cometh as a Meſſenger of good tidings, it cometh to bring more mercy with it, and therefore let us entertain it kindly at the door, let us entertain it kindly, for certainly it wil make way for further mercy; that ſhal be the Third. And then the fourth is this.

USE. 4

The conſideration of this point may cauſe abundance of humiliation to our hearts, cauſe exceeding ſad thoughts, if this be ſo that one mercy of God makes way to another, one mercy if it be ſanctified, and have the bleſſing of God with it, it is a door of hope to another, hence when we look backwards to theſe waies of Gods mercies, that have been heretofore towards us, and look to the oppertunities that we have had of obtaining further mercy from God, and conſider how we have loſt them, when God was in a way with us, Oh! that ſhould draw tears of blood from us, look back to thy life. I ſuppoſe there is never one in this congregation, but in looking back to the waies of Gods providence to them, they cannot but cry, Oh! the Lord was once in a way of mercy to me, there was a time that certainly God was merciful to me, Nay, not only in outwad mercies, ſuch and ſuch deliverances I had at ſuch a time, Oh! had I followed thoſe mercies, What might I have gotten? when I was crying to God for deliverance, God heard me, God hath delivered me, delivered my family, now God (as it were) was in a way of mercy to me, p. 400O! had I followed that then, what might I have gotten? but I neglected the opportunity, I loſt it, and now God is in another way with me, but eſpecially when you look back to the opportunities that you have had for the good of your ſouls, hath not God many times bin in a way of mercy to your ſouls? Oh! was not there ſuch a time when you began to have frequent workings of Gods ſpirit in you? you began to have light darted into your Conſciences, to have the ſpirit of God drawing your hearts, that when you came to the word, you found the word coming with power, and the ſpirit of God ſealing it, and your hearts did begin to yeild, and to melt before God, Oh! what might you have gotten if you had gone on, if you had followed God in thoſe convictions of conſcience, and in thoſe beginnings of troubles you had, and workings of Gods ſpirit, what might you have come to now? There was a door of hope, but fooles and wretched men to ſtick in the birth and come not forth; and alas! May not many ſay, Oh! that I had a door of hope, there was ſuch a mercy of God towards me, but wo to me the door is ſhut, I find my heart ſhut up, and my conſcience ſhut up, and my heart now is hard, but it was beginning to be ſoftened? but Oh! how hard it is now, God was opening my heart, but now it is otherwiſe with me, and for ought I know God is gone, and Chriſt is gone? I had a day, if I had knowen it, Oh! it had been happy for many in this place, if they had at ſuch a time followed God, when he was in a way of Mercy. If (it may be) when God was in a way of mercy to thee, thou haddeſt had a heart to go into thy cloſet, and there cried to God to follow on that Good work that he had begun, and to make it effectual to thee, this had been a gracious work to thy ſoul, but thou wenteſt away into thy ſhop, into thy calling, perhaps into the Tavern or Alehouſe, to thy gaming, to thy company, and ſo n…glectedeſt the day of Grace, there was a door of hope, but there was another door thou haddeſt a mind rather to p. 401follow, than to follow God in the way of mercy, I wil not ſay that there is no door of hope for thee, for there may be a door of hope, but this I wil ſay, that thy condition is a lamentable and moſt greivous condition, and thou haddeſt need look to it, for this conſideration ſinketh the hearts of men and women afterwards; If thou ſhouldeſt come to thy ſick bed, or death bed, perhaps thy conſcience wil preach that to thee that now I am preaching to thee, and then thy conſcience wil give ananſwer, it is true there was a door of hope opened to me, and then if any Miniſter come to offer Mercy, I (you wil ſay) it is for thoſe that have a time of Mercy, but God did open my heart, and I did ſhut my heart againſt him, and theſe thoughts and concluſions are the deſpairing and ſinking thoughts of men and women upon their ſick beds, and if God never had been coming towards me, there might have been ſome hope, but what hope is there now for me? Oh! take heed for time to come, any of you, if God be coming in a way of Mercy if this day by the word at this time he begin to open any of your hearts labor to follow him, to go in at this door of hope. Wel that is the fourth; again fiftly from this point learn this.

USE, 5.

If one Mercy be but an inlet to another Mercy, then this ſhould teach al the people of God, to be content to beare one affliction, though it be but a way making for another affliction; the argument runs thus, It is true there cometh an affliction, and by and by another, and that makes way for another, and ſo the cloudes riſe after the raine, and how many poor weak hearts are plunged and dejected, they can bear one affliction, I, but when another cometh, and another cometh, at length they fal down under the weight of their afflictions, but if thou be one that belongeſt to God, and haſt the aſſurance of p. 402this point that I have this day been preaching to thee, then uſe it as an argument to uphold thy heart, It is true one affliction cometh after another, and one affliction maketh way for another, and hath not one mercy come after another too, and hath not one mercy made way for another too? I am ſure I have had mercies thick and three fold, and one hath made way for another, and though I have new afflictions making way one for another yet let me beare them, conſidereing how long a time I have had mercies making way one for another; yet further in the ſixt place, the ſixt Uſe of this may be of great conſcequence too.

ƲSE. 6.

That if this be the way of God towards his people, that one mercy ſhal make way for another, then it ſhould be the way of the people of God towards him again, that one duty ſhould make way for another duty, there is a great deal of reaſon for it, If God be thus gratious to us, that one mercy maketh way for another, then we ſhould be ſo thankful to him, that one duty of ours ſhould make way for another duty, and this (brethren) is a moſt excellent thing, that one duty maketh way for another duty; as I told you before, when a duty is accounted a mercy, then it wil certainly perſevere, and ſo take this ſecond note of perſevering comeing in here, when one duty ſhal make way for another duty, certainly that ſoul wil perſevere in Duty. But here is the difference between that which is done by the ſtrength of a natural conſcience, and that which is done out of a principle of true ſanctifying Grace; I beſeech you obſerve it. There are many I ſuppoſe are much troubled in this caſe of conſcience, they ſay, that one that hath but the ſtrength of a natural conſcience he may performe duty out of this ſtrength of a natural conſcience how can I know then when I performe duty out of a gracious p. 403principle, a principle of ſanctifying Grace, and that my duties are not out of the ſtrength o… natural conſcience? If I would give but one note and were to ſtudy never ſo long of it, I would give this note rather than any one, and that is this uſe I am now upon. If one duty that thou performeſt give ſtrength to another duty, and make thee fitter for it, and inable…h thee to another duty, this is a ſign that it is not meerly out of a natural conſcience, for a natural conſcience though it puts me upon the doing of it, yet it puts not ſtrength in me to do it, but a Gracious principle puts me upon the doing of it, and puts ſtrength in me to do it, therefore when I am put upon a duty upon conſcience, and I find that one duty doth fit me for another, this is ſurely a gracious principle, not only fitteth me in the ſame kind, for ſo you may ſay, meerly through uſe I come to be more perfect, but when it fits in another kind, in another way, by excerciſe we come to be more fit for that habit, but here now in ſpiritual duties, one maketh way for another, though it be in another kind, in another way, this certainly comes from Grace, therefore if you mark this argument, that Gods mercies but makes way for another, therefore you wil have one duty make way for another, this is a certaine ſigne of continuance of mercy to thy ſoul. Again ſeventhly.

ƲSE. 7.

It ſhould be a uſe of reprehenſion of our unbeleeving hearts thus. It is the way of God when he comes in one mercy, that we ſhould look upon it as a door of hope for further; but yet (mark ye) our unbeleeving hearts wil uſually draw conſequences from Gods mercies to nouriſh unbelief, quite contrary to the raiſing hope and faith, not to make Gods mercies a door of hope to let in mercy, but make it a door of unbeleif to ſhut out mercy, as you ſhal find an unbeleeving heart working from mercies p. 404thus, I, they are mercies indeed, but they wil never hold, they are mercies, but they are to prepare me for greater Judgments: and thus an unbeleeving heart wil work out arguments of unbeleef, from the very mercies of God themſelves; This is a great ſin, for God beſtows mercys to raiſe up hope, and to help thy faith to work, not to helpe thy unbeleef to work, and yet (bretheren) there are many chriſtians that make no other uſe of Gods mercies, but meerly to nouriſh their unbeleefe, and to ſtrengthen their unbeleefe, whereas they ſhould make them a doore of hope. Again, an eight Uſe ſhould be this.

USE. 8.

Be ye merciful as your heavenly Father is merciful doth one mercy of God make way for anorher? let one good action (I mean of Mercy to your brother) make way for another, do not ſay I have done ſo much already, and therefore I may now go on in my covetouſneſs, no, if ſo be thou haſt gracious principles, one action of Mercy muſt make way for another, one forgivneſs of thy brother in one thing, muſt make way for another, one action of liberality muſt make way for another thus God dealeth with thee, and do thou ſo with thy brother, for ſo is the command, Be ye merciful as your heavenly Father is merciful. Now the laſt Uſe which I intended moſt of al, and is the cheife Uſe of the point, is this.

USE. 9.

A Uſe of Exhortation to us al, to follow God on in the way of his Mercies, when God hath opened a doore of hope to us, let us follow on after God; 63. Pſalme. 8. the Pſalmeſt there ſpeakes of God unto them, but marke what uſe he makes of it, my ſoule (ſaith he) follows hard after God, O! this ſhould be our courſe, p. 405doth God come at any time particularly to us in any way of Mercy? Let our ſoule follow hard after God, when Jacob was wraſtling with the Angel, and day began to dawne, the Angel would have been gone, O! ſtrive and wraſtle the more. What! doth the day dawn? many times thou art wraſtling a longe time with God, & ſtil there is nothing but darkneſs in thy ſoul, but thou doeſt hold on through Gods Grace to thee, at length the day beginneth to dawne, God beginneth to let in ſome light to thy Soul, and yet (it may be) even at that time, God ſeemeth as if he would be gon, O! ſtir up thy ſelf then, and wraſtle indeed, when the day beginneth to dawn, O! that thou mighteſt have more might then, as (you know that place that) God bids David and his people, when you hear the noiſe (ſaith he) in the mulbery trees, beſtir your ſelves, for God is going out before you then; So I may ſay, when you feel God ſtirring in your hearts, and have ſome impreſſions of God upon your ſpirits, O! beſtir your ſelves, follow on the good work of the Lord. I remember we read in the goſpel, of the poore blind man crying after Chriſt, O! Son of David have Mercy upon me; ſome would have had him hold his peace, but at length Chriſt pittying of him, asketh who it is that cryed after him, and thoſe that were by came …o the b…ind man, and ſaied thus to him, be of good comfort, for he cals thee; I have obſerved that he went as faſt as he co…ld then, and …eared no danger of ſtumbling at any place. So I may ſay to many of your ſouls, it may be your caſe at this preſent thou haſt bin crying for the ſight of thy eyes, O! that he would ſhew me his truth, and open the goſpel, and the miſteries of it, O! that he would open my heart, and give me a ſoft heart, and a beleeving heart, whereas I have an unbeleeving heart: wel, be of good comfort, he cals thee, now he works by his ſpirit and calls thee, O! now beſtir thy ſelfe, and go on after God in this way. It is a ſpecial part of the wiſdome, and duty of Chriſtians, p. 406to obſerve what are the waies of Gods mercy towards them, (as I told you before) the connections of them, ſo I mean the beginings of them, and therefore take this one note, It is a great reaſon why many Chriſtians are ſo long time in darkneſs, and under the ſpirit of bondage, becauſe they do not obſerve the beginnings of Gods mercy, how God beginneth with them, becauſe they have not al the mercy they would have, therefore they neglect the obſervation of the beginnings of mercy: but now if thou hadſt a heart to obſerve the beginings of Gods mercy, and to pray when he begins to open the doore, and let in a little light, and ſo to follow God, thou mighteſt have been free from the ſpirit of bondage long ere now. But I muſt leave particular applications now, and come to the more general, and therefore ſeeing that this is the thing our condition requires, we muſt venture upon it at leaſt now, though I ſhould never doe any other thing, I could not forbeare at this time, that God hath opened a doore of mercy, a doore of hope to us, to al England, I ſuppoſe every one ſees it, and among the people of God it is the mater of their diſcourſe, when they come together. Now what is it that ſhould be our care? O! that this doore be never ſhut, that now our iniquities lock it not, now to follow God on in the way of his mercy; that is (brethren) a bleſſed doore of hope, and I may compare this doore of hope, to that doore that leads into the holy place, 1. Kings. 7.50. the text ſaith, That the hinges of gold for the doors of the inner houſe, that door that went into the holy place, it had the hinges of gold. Bretheren, thoſe worthies of our land, that God hath called unto our Parliamentary Aſembly, they are the hinges of our door, and bleſſed be God they are not iron hinges, tha… they have not rigid & rugged ſpirits, not at al to regard the cries of the oppreſſed, no, they have been unto us as hinges of gold, our door of hope doth hang upon hinges of gold; If I were at p. 407this time to ſpeak to that Aſſembly, thoſe that are the hinges of our doore, to thoſe that are our door-keepers, the door-keepers of this Door of hope, yea, rather thoſe that are even this doore it ſelfe unto us, were I to ſpeake, to them I would ſeek to lay the great charge, of that mighty truſt that is committed unto them upon them; never any Aſſembly in the world had opportunities of greater mercy from God to his people than theſe have: were I to ſpeake to them, I ſhould ſeeke to perſwade, that as ever they would have God open to any of their ſouls, for themſelves or their poſterity, when they ſhal knock at Gods door of mercy, that they would be faithful in keeping the door of hope open unto us, & that we might enter comfortably into it; I ſhould cry unto them, that they would ſet open their own hearts, open ye gates, & be ye opened ye everlaſting doores, that Chriſt the King of Glory might enter into your hearts & families, & be ſet up there but becauſe I am not to ſpeake to them, but to you this day, I ſhal direct my ſelfe unto you in that that is ſutable to this auditory I am preaching to. The exhortation of God to you is; that you would take notice of the great work of God in this doore of hope, that you would give him the glory, that you would praiſe his name for his wonderous works, declare that his name is nigh, and therefore praiſe him, that you would ſeek God now earneſtly, when he is in a way of mercy. O! that you would ſeeke to praiſe him now, and praiſe him as much as ever you can, that you would cloſe with God in the great work that God is about, that according to your ſeveral places and rankes, you would further the great worke that God hath opened a door unto, that now you would beſtir you: while God is ſtirring in a way of mercy, be you al ſtirring in a way of endeavours, according unto the mercy God hath ſent, that your hearts might be up and kept up, as Gods heart is up at this time, and be kept up for ever, and to that ende that p. 408your hearts might be a little ſtirred to further the work of God, and towards keeping open this door, take theſe Conſiderations.

1. That door of hope that now we have, Oh! it is a door that God hath opened after much knocking; Oh! there hath been rapping at Heavens gate, mighty knockings there before this door was opened; Oh! the prayers of the Saints that have been put up for to get open this door! they have knocked again and again, and it hath ſeemed to be barred againſt them, at length prayer hath got open the door, as God promiſed, Knock and it ſhal be opened; This day that word is …ul…illed towards us, we have knocked and the door is opened: now that door that is opened by ſuch knockings, O! wha… great pitty it were it ſhould be ſhut again through our …emiſſneſs.

2. It is a door of hope opened to us now, when as but a little while ſince we have h…d a door of fears, and miſeries, and wrath, and wickedneſs, ſuperſtition, and Idolatry even ſet wide open, this was a door not long ſince; Oh! did not God open a door to us ſo, as if he would let in al wrath and miſeries? What fears had we? What kind of communion had we when we met together? What ſhal we do? Where ſhal we go? the hand of God is againſt us, you were afraid that God would let ih a deluge of miſery, and at that door let in al his wrath upon us, and not only ſo, but a door open for al kind of wickedneſs, al ſuperſtition, Idolatry, cruelty; What a door was there open not long ſince? we may apply that place of Jer. 23.15. where the Prophet ſaith, Prophaneneſs is gone through the whole Land from the Prophets, from wicked and ſcandalous Miniſters and others. Oh! what ſuperſtition and prophaneneſs went throughout our Land, there was a door open from them to al wickedneſs, ſuch a door as might bring al kind of wickedneſs. Now that we that had the mouth of ſuch a door laid open upon us, ſhould now have a door of hope p. 409opened to us, Oh! praiſed and bleſſed be the name of God! ſhal we be unfaithful now to God in this way of mercy towards us?

3. Conſider that we have this door of hope opened to us, after that we have been unfaithful, after the opening of other doors, how many doors have we ſhut to our ſelves hertofore? We have had many doores of hopes, other Parliaments before & yet we not following of God, we did wretchedly and wickedly ſhut theſe doors upon God, and upon our ſelves; and yet that God ſhould open yet another door unto us, Oh Gracious God! as they cryed at the laying of the foundation of the Temple, Praiſe, Praiſe; ſo we may ſay now, though the work be not done as we deſire, yet at the beginning of it we may cry, praiſe; praiſe.

4. This door of hope was opened to us, when in our own thoughts we give al up for loſt, when we even thought in our ſelves, that God had for eternity ſhut the door againſt us, Oh! how have the miniſters of God in former times been crying up judgments, and our guilty conſciences did cloſe with thoſe truths, and ſay, ſurely now God is gone, peace is gone, Chriſt is gone, hope of God for poſterity is even gone, we are made a prey to their teeth, and even ſwallowed up and now after that we gave up al for gone, and did conclude that God had ſhut the door for ever againſt us: yet now for God to open a door of hope, this may work upon our conſcences to ſanctify the Lords name, and to follow the Lord with all our might in this way of mercy. Yea, ſhal I ſay further in the fift place.

5. Conſider with what a mighty hand this door of hope was opened to you; I remember I have read that Joſephus ſpeaking concerning the deſtruction of the Temple, he ſaith that at the time a little before the Temple was deſtroyed, that the Temple door that refuſed to be opened by thirty men, it was ſo great that it required the ſervice of thirty men every mornning to open the p. 410door, and every night to ſhut it, yet a little before the deſtruction of the Temple, that door flew open alone of its own accord, and they took it as a mighty ominous thing, as the hand of God. Surely this door of hope could not have been opened by al the skil and power of men, they could not conceive the way, God came by his immediate hand and opened it, a mighty hand, an out ſtretched arme of God hath taken the barrs away, and opened this door of hope, now to abuſe it, or not to thank the name of God in that, in which Gods hand hath feemed remarkable, Oh! this is a greivious ſin, and a mighty provoking of God, ſince this is the door that Gods mighty hand hath opened. Again further.

6. It is a door that many adverſaries have laboured to ſhut a long time, Oh! what devices, councels, plotts, al the waies that poſſibly could be deviſed to ſhut this door, but God hath kept it open, and put in a bar to keep it open notwithſtanding our adverſaries; We may ſay of this as Saint Paul in another caſe ſpeaking of another door, in 1 Cor. 16.9. There was an effectual door opened, and there were many adverſaries for it, ſo we may ſay that here is a door opened, and many adverſaties there be. Yea further in the next place.

7. This door, Oh! it is a door of mercy by mercy, and therefore be thankful, (I ſay) it is a door of mercy by mercy. Bretheren, had God opened a door of hope, though it had been the vally of Achor in the other ſence, though God had given us the vally of Achor for a door of hope, in the other ſence that the words are ordinarily taken in, that is, the vally of trouble, if God had brought never ſuch troubles upon England, and we had been in never ſuch trouble and confuſion for the preſent, yet if God had made this a door of hope to bring in mercy, we had infinite cauſe of thankfulneſs. But yet this is his goodneſs, that we have a door of hope of mercy by mercy we may ſay of this door, as the ſcripture ſaith of that door in 1 Kings, 6.31. And for the entering of the p. 411oracle he made doors of Olive trees, two doors alſo of Olive trees and carved; The doors of the Temple they were made of the Olive trees, and the Olive you know is a ſymbole of peace; our door of hope it is made of Olive trees, Oh! we might have had iron doors, and gates to rend our fleſh, and we might have paſſed through fire and water to have come at mercy, but (beloved) we have a door of Olive trees, of abundance of mercies, yea, ſuch a door in the enterance of which we find abundance of mercies, at the very threſhold of the door, Oh! what mercies have been found already (I ſay) in the beginning of the indeavors of thoſe that have been our door keepers, or rather our doors of hope, what abundance of Mercies have been found already? ſo that I may ſay of the indeavors of thoſe aſſembled now in Parliament, as it is ſaid there in the book of the Canticles, of the Churches indeavors in the time of reformation, for ſo that place is by many underſtood, in 5 Canti. 5. I roſe up to open to my beloved, what then? And my hand dropped with Myrrh, and my Fingers with ſweet ſmelling Myrrh, upon the …andles of the Lock; what is the meaning of this? The Church of God when Chriſt had called by his ſpirit, afterwards ſtirred by his Grace, began to indeavor reformation, and the very firſt indeavoring of reformation, when they were but entered upon the door of reformation, Oh! it was very ſweet in the Noſtrills of God, very ſavory, my hands dropped with Myrrh, and my fingers with ſweet ſmelling Myrrh upon the handles of the lock, when I was but indeavoring to open and to reform, then my indeavors were very ſavory to the Noſtrills of Chriſt. So the very fingers of our worthies, do they not ſmel of ſweet Myrrh? Are they not ſavory in the Noſtrills of God, and in the Noſtrills of his Saints? They are ſavory when their hands are but upon the very handles of the lock; therefore ſeeing we have ſuch a precious door as this is, we are bound to ſeek God for the opening of it, and the continuing of p. 412it open; but yet further.

Conſidering (bretheren) the wideneſs and the largneſs of it; every one that doth but know how the conſtellation of things are abroad in the affairs in Germany, in France, and Spaine, and the Low-cuntries, and every where; they ſee that God is (as it were) conſpiring together, to make this door of our hope wider and wider to us, and to enlarge our opportunities, God in this bids us come and aske what we wil and we ſhal have it, ſuch a wide door that our fore fathers never knew, Oh! how would they have rejoyced to ſee this wide door of hope opened? Oh! how unthankful, unworthy wretches ſhould we be, if ſuch a wide door of hope as this ſhould be neglected? Nay,

Conſider not only (bretheren) the wideneſs of this door, but the treaſures into which this door opens; to what doth this door open? if it open to that that hath no great treaſure in it there needs not ſo much ſtriving to get in; but if it open to rich and invaluable treaſures, then there is need of ſtriving to get in; ſurely (bretheren) this door of our hop… opens into unvaluable and Glorious treaſures; what treaſures? the liberty of our eſtates is a great feavor, deliverance from oppreſſion of wicked and unreaſonable men is a great feavor, Oh! much more is our liberty of conſcience; Is our liberty of conſcience oppreſſed? That is the oppreſſion that cyeth in Gods eares; The oppreſſion of the poor, the oppreſſion of bread, that cryeth, but when the children of God ſhal cry to their Father, Father, theſe proude prelatical men are thoſe that take away our bread, they have cryed up to God, and God hath heard their crie, and now hath opened a door to deliver us from conſcience oppreſſion, and to grant us bread again, to grant bread to us, not only ſo but it opens to this treaſure too, it opens to the treaſure of the purity of Gods ordinances, and deliverance of us from thoſe burthens. If I ſhould name but this one burthen that is upon p. 413the Miniſters of God, and that woful burthen that is not upon their ſhoulders only, (if it were only ſo it were enough) but upon the conſciences of men, and that is the admitting of ſo many prophane wretched creatures to the Sacrament; it is an inſupportable burthen to any conſcientious man, that hath to do in ſuch a thing as that was; thoſe that are oppoſite to God, in the way of prophanneſs, that we muſt come and tel them here, take the body of Jeſus Chriſt that was given for thee, no conſcientious man but was oppreſſed by this and not only this, but for you alſo, for certainly (bretheren) there ſhould be an excluding of ſuch from thoſe holy things, and to whom hath God committed the truſt of this great ordinance of his? certainly he hath committed the truſt to the Church; whereſoever there is a true Church, there this truſt is committed, that if you wil own your ſelves for a true Church certainly you are truſted with it. But you wil ſay, we have no power to do it; pleade not ſo, you have a power, Chriſt hath given a power to every Church to do it, to purge out the old leaven, & therfore know when there is nothing between your power, & the the excerciſe of your power, but only ſuffering and affliction, your power is no power if you excerciſe not that power that Chriſt hath given you, the ſin wil lie upon you, and this is no plea that there is a ſuffering between your power and the excerciſe of it. Now if God open a door this way, and we ſee ſome light to deliver our conſciences from ſnares, and from theſe burthens, Oh! it is a bleſſing and mercy; it maketh a door to open to al Gods mercies, for this is the reaſon many ſeperate from your congregations, not becauſe they judg your Church a falſe Church, or your Miniſtery a falſe Miniſtery. But

1. Becauſe they have not al the ordinances; of God in the purity of them, there are ſuch corruptions that they cannot medle with al.

2. They cannot enjoy al Gods Ordinances; though the Church be true, and the Miniſtry true, yet certainly p. 414thoſe that are conſciencious, and look upon them, they cannnot but be afraid, therefore if there be a door of hope to let in our brethren the out-caſts of Iſrael, and to joyn with them in communion, certainly every gracious heart cannot but think this a precious mercy, that God ſhould open the door of hope, and this ſhould be your prayer and endeavour to the utmoſt you can, that this door of hope may be ſo wide, that your Brethren may come and enter in with the peace of their Conſciences; As heretofore it hath been the honor of England, that others have come out of other Countries for their Conſciences, and have been ſheltered here, that now it be not the diſhonor of England, that her own children ſhould be driven out from her; becauſe they cannot have liberty of Conſcience, and that in things which ſome think they are but of an indifferent nature; if I ſay that now it ſhould be diſhonored by caſting out, and contemning your Brethren, becauſe they cannot have peace of Conſcience, Oh! what a diſhonor wil it be if it continue? therefore if God be opening his door, this ought to be your endevor to ſeek God, and to endevor that it may be ſo wide, that thoſe that you Judge in your Conſciences to be faithful and godly, may come in and enter in at this door, and enjoy peaceable communion with you.

10. This door it may further the ſetting up of Chriſt in his Kingdome of Glory, Chriſt hath been ſet up much in England in his prophetical, and Kingly, and Prieſtly Office, now that Chriſt may be ſet up in the Church to rule upon his Throne, to have a door of hope to open to that, that ſhal have an influence to the general reformation of al the Chriſtian Churches in the world, for the beating down the Kingdom of Antichriſt, ſuch a door of Hope have we opened to us. Yea, and further beſides this,

11. Conſider what a dreadful thing it will be, if this door of Hope ſhould be ſhut; though it is true, we have p. 415ſome comfortable Evidence it ſhal not (as I ſhal ſpeak more by and by) yet who knows but that through our wretchedneſs, and want of preparation of the hearts of the People of this Land, but that this door may be ſhut again: Oh! the diſmal darkneſs if once it ſhut again! Oh! the contempt that wil be upon al the Saints of God! Oh! the pride, and Rage, and Inſolency of the Inſtruments of Antichriſt againſt them, if this door be ſhut again! Oh then, if we ſhould once again ſay, We looked for light, but behold darkneſs; Oh! it would be blackneſs of darkneſs then; what Flies would come out of the Land of Egypt then? How would all Superſtition and Idolatry flow in upon us? what would become of your Poſterity, and little ones? How would they ever be nouriſhed up in the Knowledg of God and Chriſt? And you are not likely to enjoy your outward Eſtates neither: if any of you think you have back doors to get out from Religion to keep your Eſtates, you may be miſtaken, if this door be ſhut: therefore you have need to follow God all you can in this way to keep it open.

12. Had we hearts but to be faithful with God, though it be not much we can do, yet there is a Promiſe God made to the Church of Philadelphia, in Revel. 3.7. To the Angel of the Church of Philadelphia, write theſe things, ſaith he that is Holy, he that is True, he that hath the Key of David, that openeth, and no man ſhutteth, and ſhutteth, and no man openeth: I know thy works, and behold, I have ſet before thee an open door, and no man can ſhut it; ſurely theſe are an excellent people: and mark what follows; For thou haſt a little ſtrength, and haſt kept my word, and haſt not denied my Name: Behold I will make them of the Synagogue of Satan, which ſay they are Jews, and are not, but do lye: Behold, I will make them to come and worſhip before thy feet, and to know that I have loved thee. God opens a door, and ſaith that no man ſhal ſhut this door; p. 416and yet truly (bretheren) it is very obſervable that we have from that famous inſtrument of God, that brought a great deal of light unto this book, namely Mr. Brightman, that I name for honours ſake, you that are acquainted with his writings upon this book, ſhal find that he applies every one of theſe Churches, unto the Churches that ſhould follow after to the end of the world and the eſtate of them, & maketh it not only litteral, but Tipical to tipify Gods waies of dealings with other Churches to the end of the world, and it is very obſervable that he maketh the Church of Sardis, to anſwer to the Church of Germany, juſt according to his opening of Gods dealing with the Church of Sardis, he prophecies what God ſhould do to the Church of Germany, and ſo it came to paſs, and this Church of Pihladelphia, he did interpret it thirty or fourty years agoe (ſo long it is ſince he wrote it) of the Church of Scotland and ſee how far God hath made it good: God hath opened a door to them, and certainly ſuch a door as ſhal never be ſhut; that which is opened to them, and they not only wil have it themſelves, but God wil make them inſtrumental for others, and mark how they are deſcribed, for thou haſt the Miniſtery, every one looked upon that Church with contempt, a very poor beggerly nation and an ignorant people, had little knowledg of any thing at al, had but little time, but yet thou haſt kept my word, though they have little knowledg, yet they wil keep his word, yea, marke and conſider how far he goes on, behold I wil make them of the Synagoge of Satan, which ſay they are Jewes, and ſay they are the Church of God, I wil make them to ſay they are not Jwes, they are not the church of God, but they do lie, behold I wil make them to come and worſhip before this people, & to know that I am God, even to worſhip before their feet, & to know that I have loved them; do not thoſe that cryed out of them before, and? rayled upon them, do they not now begin to be convinced that God was with p. 417them, and therfore now we know how they are called by others, what titles now they have different from their former, thus God hath fulfilled it in part upon them, and beleeve it we ſhal have a ſhare in that mercy even that door that is opened to us in that way, is ſo opened as it ſhal not be ſhut againe; wherefore then to conclude al.

1. Let every one take heed, let the fear of God be upon every ſoul, eſpecially any of you that are more eminent than others in any place, take heed, as from God this day take warning, that thou be not the leaſt interruption in the great work that God is about; certainly if you be, if you wil ſtand in this door to hinder the good that God is letting in, you wil certainly be overcome, you wil certainly be vanquiſhed, you can never hinder the work God is about, and therefore thoſe men that are ſuperſtitous, Antichriſtian, and would uphold that work (I ſay) thoſe men are in ſome reſpects more unhappy, than the ſuperſtitious and Antichriſtian men in former times, becauſe that thoſe that before did ſeek to maintain ſuperſtition, & popery, & the like, then it was a time that God was peacable, and ſuffering towards the enemies of his people, and was content it ſhould come in then, I mean content by way of permiſſion, not by way of approbation, and did ſuffer it, but now is the very time that God is quite rooting it out, it is the very time that God is ſeting himſelf againſt it, and therefore they that ſhal now ſeek to uphold it, they are men that are moſt unhappy; becauſe at that time they ſtand in the doore, juſt when God is comming with his power, and with his ſtength. O! take heed you have no hand in interupting the great work God is about, and (my brethren) that we may give God the honor of this door of hope.

2. Let us conſider with our ſelves, what we would have given heretofore, that we might have had ſuch a p. 418door of hope, I am perſwaded many of us would have laid down our lives, O! Lord if we might have purchaſed ſo much good as now is come to England, we would have counted our deareſt heart blood wel ſpent. Now ſeeing we would have given ſo much heretofore, O! what ſhal we render now? that ſtrength that we ſhould have ſpent under the cruel rage of our adverſaries, O! Let that ſtrength be now ſpent to the praiſe and honor of our God under his mercies: there is a notable place of ſcripture for that in the 119. Pſalme. 134. God had delivered him from his oppreſſours, and therefore he would keep his ſtatures; Thou haſt (O Lord) delivered me from my oppreſſors, therefore wil I keepe thy ſtatutes; So that ſtrength that we ſhould have ſpent under the cruelty of our oppreſſors, now ſhould be ſpent in the keeping of Gods ſtatutes, and following the waies of God.

3. Let our hopes now riſe higher, God would have our hopes raiſed higher, ſeeing he hath opened a door let us ſtand in the door, and let us not be diſcouraged, though we think perfect reformation a difficult thing, yet (brethren) perfect reformation now is not more difficult, than that we have now was difficult a year or two agoe; a year or two agoe that we now have was as unlikely, as perfect reformation now is; and therefore we are to raiſe up our hopes to higher & greater things: and therefore the King when he ſmote the ground twice or thrice, he ſhould have ſmote ſeven or eight times. And (brethren) we have to deale with a great God and his deſigne is to magnifie his great name in the good of his Church, in the 17. Pſalme. Thou haſt ſhewed thy marvailous loving kindneſs, The word as is is taken by ſome may be read, Lord, make thy loving kindneſs wonderful, miraculous. God loveth to make his loving kindneſs to his Church miraculous. Now (brethren) we may hope to have that from God, that ſhal make God appear a wonder-working God, that ſhal ſet up p. 419God in his glory, now this reformation in our land, it ſhal ſet up God in his glory, that we hope for, our hope is at the loweſt except we hope for ſuch great things, as may ſet out God to be an infinite and great God. An ordinary reformation in deliverance from the oppreſſion of the ſtate, it is not enough to ſet out the infinite pardoning and loving kindneſs of God, wherfore then for the concluſion of al, O! let every one therefore now goe on in the name of God, and ſtand in the door, and look how God is comming, and cloſe with him, and meete God in every way of his mercy, in Reve. 4.1. the text ſaith, There was a door opened in heaven, (brethren) certainly there is a door opened in heaven, let us incourage our hearts, and do what we can in our places, and with the ſtrength that we have, let us open our hearts, and open our deſires to him, let him know that we are willing to venture our eſtates, our liberties, our lives, and al that we are or have to maintain a good cauſe, God hath done much, he wil do much in Pſalmes. I have brought you out of the Land of Egypt, open your mouth wide that I may fil it, I have done great things, brought you out of the land of Egypt, open your mouth wide that I may fil it. Certainly God he hath dilivered us from the Egyptian bondage, let us open our mouths, and our hearts, and our Arms, and our hands wide, and the Lord wil fil them, and now the Lord grant to every one of you as he did to Lidia, the text ſaith, the Lord opened her heart, and ſo the Lord open your hearts. And as ye read there was an effectual door of faith opened to the Gentiles, ſo let this be the concluſion of al, I pray that at the laſt there may be a door of faith opened to this Congriation, to receive theſe truths that have bin delivered by faith.