Gods Gracious Thoughts Towards Great Sinners, Part 1
GODS GRACIOUS THOUGHTS TOVVARDS GREAT SINNERS.
JER. 29.11.
But I know the thoughts I thinke towards you, ſaith the Lord, thoughts of peace, and not of evill, to give you an expected end.
EPHES. 3.19.
The love of Chriſt paſſeth knowledge.
LONDON; Printed by Matthew Simmons, dwelling in Alderſgate-ſtreet. 1647.
NATHANAEL HOMES, TO THE CHURCH IN FELLOWSHIP WITH HIM.
DEare Brethren and Siſters, as my compaſsions to ſome bleeding hearts among you, did put me upon this diſcourſe, in our more private weekly meeting; ſo their unexpected importunitie, for Copies, have neceſsitated me to print it, ſo as it was, ſuddainly compiled, and ruggedly delivered, unpoliſhed, and untrimmed for publike view of all abroad. But being willing you ſhould have it, I would rather deny mine own honour, then you of any ſpirituall comfort I might hold forth to you, who am yours in the Lord by many ſtrong obligations.
N. H. From my ſtudy in Mary Staynings. Decem. 2. 1646.
GODS GRACIOUS THOUGHTS TOWARDS GREAT SINNERS.
ISAIAH 55.8, 9.
For my thoughts are not your thoughts, neither are your wayes my wayes, ſaith the Lord.
For as the heavens are higher then the earth, ſo are my wayes higher then your wayes, and my thoughts then your thoughts.
THe former part of this Chapter is a moſt glorious invitation of poore ſinners to free mercy, verſ. 1. to the end of the 7th verſe, in which 7th verſe the Lord tells all commers to him, that he hath mercy for them, and mercy with eminency; namely, that He will have mercy on them: And he will abundantly pardon. Or, as it is neerer to the Hebrew, and is ſo expreſſed in the Margin of your Bibles; He will multiply to pardon, or, Multiply pardons. The freeneſſe, fulneſſe, and faithfulneſſe of this glorious grace and favour, the Lord moſt ſtrongly demonſtrates, to confute all doubtings, and chaſe away all feares that are in the hearts of drooping ſinners, in the verſes of the Text. The Cataſtrophe and upſhot of all is this; That the Lord having removed their ſinnes, he will remove their judgements, and change their ſorrowes into joyes, verſ. 12, 13. The ſubſtance of the verſes of the Text in the ſenſe of them, are the matter of the Demonſtration; The coherence or inference of them in the ſeverall FORS, are the forme, that forme them into arguments, to remove their doubts and feare…. As if the Lord ſhould ſay; When I ſay, I will have mercy, and abounding, or multiplyed pardoning mercy; you ought not to doubt of it, or feare; FOR my thoughts are not your thoughts, &c. FOR as the heavens are higher then the earth, ſo are my thoughts higher then your thoughts. FOR as the raine comes down from heaven, &c. So that one FOR backs another. And then ſaith the Lord, Your ſins being done away, your judgements ſhall be removed. Ver. 12, 13. FOR you ſhall goe out with joy, &c. You ſhall by the effect of removing of your ſorrowes, diſcerne the cauſe, viz. the pardoning of your ſinnes.
Doctrine.Out of all, for the deſigne in hand, I picke and cull this one Doctrine; That the incomparableneſſe of Gods gracious thoughts towards poore ſinners, above and beyond their thoughts, is ſufficient to ſtop the mouth of all objections, and ſtill the cryes of all dejections in all their miſeries.
1. Note (for explanation of this rich Doctrine) that our miſeries are twofold. Afflictions; Tranſgreſſions. Thoſe the threed, theſe the needle. For theſe are they that prick and ſting to the quick. Theſe the ſting in the mouth or tayle of afflictions. The ſting of death is ſinne, 1 Cor. 15. A confluence of all afflictions of themſelves cannot ſting ſo, as the ſingle eſſence of the ſinne when God will ſet it on the conſcience. Pauls concupiſcence ſtings him more, Rom. 7. then his being killed all the day long, Rom. …. Afflictions whip the body, ſinne the ſoule. The ſpirit of a man (ſaith Solomon) may ſuſtaine his infirmities; But a wounded ſpirit who can heare? That is, of himſelfe without Gods grace.
Now ſecondly obſerve, that in all theſe afflictions and ſinnes, Gods thoughts towards us poore ſinners, are ſuch as are incomparable and tranſcendent, above and beyond that wee can thinke: 1. Father with ſimple cogitation; That is, we cannot thinke towards others in the like caſe of miſery, as God thinkes towards us in the ſame caſe. 2. Or with reflexive comprehenſion, or apprehenſion, that in, to conceive what thoſe thoughts of God are towards us in our miſery, juſt as he thinkes them. Both theſe ſeeme to be cleerly, in the Text. For the firſt, I can, ſaith the Lord; ſhew mercy whereſoever there is a ſence of miſery, though that miſery did as well provoke me by the ſin of it, as it did grieve man with the affliction of it.
For my thoughts are not your thoughts.
For the ſecond. If there be abundance of ſinnes bringing abundance "of iudgements, I can (ſaith the Lord) abundantly pardon; For my thoughts are above your thoughts. As if the Lord ſhould ſay of the firſt, thus; Can you have ſuch thoughts of mercy on miſery as I can? eſpecially where you are provoked? Doe not you uſually repell violence with violence? Doe you not uſe to render evill for evill? Are you not uſually for the punitive way? Or if you paſſe by a few wrongs, can you paſſe by abundance? Doe you not cry againſt multiplying of offences, Immedicabile vulnus, &c. cut the putrifying limbe off? Doe you not after once or twice warning, fall to harming? Do not your Magiſtrates burne in the hand, then hang up the neck? And you admoniſh, then puniſh. But I can thinke thoughts of mercy, contrary to all theſe, as hath been ſhewed in the Text.
For the ſecond.
You (as if the Lord ſhould ſay) can hardly thinke that I can thus thinke, but I can. For my thoughts are above yours; You are men, I a God; you corrupt, I pure, I prove it thus: Doe you ſee the diſproportion of creatures, of the Heavens above the earth? Much more between an infinit Creator & the creature. Can you take the juſt altitude of the Heavens above the Earth? Then note how high my thoughts are above yours. Therefore theſe my thoughts I propound and preſſe to huſh and ſtop the mouth of all objections, and ſtill your ſorrowing, fearing, complaining-dejections.
If you object any crooked unworthy thing to diſparage my thoughts, and ſo to prejudice your ſelves in laying hold on my thoughts, let the anſwer be, my thoughts not as yours. Mine in ſubſtance are all good, right, &c. As my words are, Pſal. 19. ſo are my thoughts. No evill, no iniquitie, no crueltie in my thoughts. If you thinke any, you bring it with you, you can finde none in me: you goe about to pervert the ſtraight wayes and thoughts of the Lord, Act. 13.10. But the Lords thoughts are like himſelfe; The Lords thoughts and wayes are equall, they are yours that are unequall, Ezek. 18.25. As if the Lord ſhould ſay, take it for a generall rule, What ever your thoughts are, if they be not moſt juſt, good, holy, &c. they are not mine. But you may object, you think your thoughts are ſo; Therefore take this for another generall rule; That whatſoever thoughts doe not tend to your ſalvation, tend to bring you towards mee, according to the deſigne of this Text, and word of mine, thoſe thoughts are not my thoughts, Ezek. 18. Ezek. 33. If you object, ſecondly, that yee cannot imagine how I can have ſuch thoughts of mercy to ſuch ſinners as you are; The anſwer is, As the Heavens are diſtant and different from the Earth, ſo are my thoughts above yours. The Heavens are ſo above the Earth, that the Earth with all its Cedars, miſts, clouds, fiery meteors, cannot reach it; ſo nor can your thoughts in a rationall way reach mine. And as the Heavens are greater, ſo my thoughts, Epheſ. 3.17. And as the Heavens are bigger then the Earth, ſo my thoughts are like my ſelfe, infinite. And as the Heavens are more glorious then the Earth; ſo are my thoughts then yours: And as the Heavens give light, ſo doe my thoughts to yours. And as the Heavens ſhine on the bad as well as good, Mat. 5.45. ſo doe my thoughts on ſinners as well as on Saints. If you object, thirdly, that though theſe are effectuall expreſſions in themſelves, able to doe much, yet they do not take, affect your ſoules. The anſwer is, that as the operations of the Heavens, in drawing up miſts, and powring them downe in raine, doe the worke, the raine returnes not in vaine; ſo ſhall my word be, that expreſſeth my thoughts; If the heavens do not ſhine, raine, rowle, raiſe the Sunne, &c. in vaine, but cauſe ſpring, harveſt, &c. then ſure my thoughts ſhining and dropping in my words, ſhall not be in vaine. If as the earth waites on the heavens; ſo you waite, ſeed-time, ſpring-time, harveſt-time will come. My thoughts ſhall take hold of your thoughts, and overcome them, and transforme them into mine: your thoughts ſhall truſt in my thoughts of truth: your thoughts ſhall hope in my thoughts of mercy; your thoughts ſhall rejoyce in my thoughts of love; your thoughts ſhall reſt quietly in my thoughts of peace; that all your ſins are pardoned, and ſo your judgements ſhall be done away, at leaſt as judgements.
Ʋſefull is this,
1. To put us upon the conſideration of Gods thoughts, ſo farre as we are able by enlightened reaſon: 1. How different in kinde our thoughts are from Gods thoughts. 2. How diſtant and ſhort in degree our thoughts are below Gods thoughts, when we ſet about to apprehend them. Both theſe are in the Text, and Doctrine, as we ſaid; compare Jerem. 29.11.
1. For the difference in kinde.
1. Our thoughts cannot be firſt towards God, in the buſineſſe of our ſalvation, our thoughts cannot be the firſt-mover. For naturally, our thoughts and imaginations are onelyonly evill continually, Gen. 6.5. Wee are borne wild Aſſes Colis, Job 11.12. Wee goe aſtray as ſoone as wee are borne: but Gods thoughts are firſt in our ſalvation; He (ſaith the Pſalmiſt) underſtandeth our thoughts afarre off, or long before. Therefore his thoughts are precedent to ours. He here in the 6, and 7th verſes before the Text, makes the firſt motion about our ſalvation; and as it is in 1 Job. 4.19. We love him, becauſe he loved us firſt; and therefore his thoughts firſt move ours. His love firſt ſounds forth; then our love is as the Eccho. He firſt allureth, then we are drawn. A mighty Comfort; that his thoughts being firſt towards us; their graciouſneſſe muſt needs be free. Though wee cannot glory in our thoughts, as preventing, or perſwaſive of Gods thoughts, yet we may glory in this greater thing, that Gods thoughts anticipate, prevent, and perſwade our thoughts. Acti agimus, wee in every thought and deed act not, but as we are acted by God. Gods thoughts are the Originall, ours but the Copy.
2. Our thoughts are not kinde thoughts, ſweet thoughts to others; we are ſelfe-lovers: the originall ſin of the world. See Adam. Doe wee thinke thoughts of love to our enemies? Eſpecially unſought unto? Much leſſe would we prompt them to ſeeke unto us, that we might ſhew them kindneſſe. Would their miſery be our pitie? Would it not be our joy rather? So uncharitable is nature, that we rejoyce in iniquitie. But God hath all the contrary thoughts to theſe.
3. Our thoughts are limited thoughts, we cannot pitie or pardon (if we doe either) much or many. Wee ſay, how oft, Mat. 18.21. Wee are ready to ſtudy an end, afore wee begin. But Gods thoughts of mercy, are abounding thoughts, and multiplying thoughts; thoughts of abounding mercy, and multiplying mercies and pardons. He ſhews mercy to thouſands of generations, Exod. 20. and therefore to thouſands of ſinnes of one ſoule. He heales backſlidings, Hoſ. 14. Obſerve the indefinite expreſſion. And the Pſalmiſt ſpeaks of a multitude of mercies, Pſal. 5.7. Pſal. 100.7. Iſaiah ſpeakes of multitudes of loving kindneſſes, Iſa. 63.7. And Jeremy ſaith, There is no failing of his mercy, ſo we are not confirmed. How much and how many evills did he pardon in Manaſſeh, Magdalen, Saul? How many backſlidings in Peter, and much more in Solomon? I may ſay to a true beleever, as he doth not make an end of ſinning, ſo God cannot make an end of pardoning. But then as his pardoning takes off our feare of ſinne; ſo it takes off our love of ſinne. His good will takes off our ill wills, Rom. 7.
4. Our thoughts at beſt have much reluctation againſt good, and ordinarily much evill in them, Rom. 7. But Gods thoughts are all good, altogether good, purely and perfectly good, and concerning our good, to cure us of our evill, and to fill us with good, Jer. 29.11. So it is ſaid, Pſal. 119. God is good, and doth good.
5. Our thoughts, when not vile, are vaine, Jer. 4.14. But Gods thoughts are great and maine thoughts, touching the great things of our ſalvation.
6. Our thoughts are of contentions with men, and of tranſgreſſion againſt God, Iſa. 55.7. But Gods are of peace and reconciliation. So argued in Text, and Jer. 29.11. He is the God of all peace, and ſutable are his thoughts.
7. Our thoughts are craving begging thoughts, we are all upon the getting hand, of man by intreating, of God by praying; wee are more in prayer then in praiſe. But Gods thoughts are giving thoughts, bountifull thoughts, thoughts of giving afore our asking, and more then many times we dare aske; ſo before and in the Text. And Jer. 29.11. when they are deſpairing, he would be giving. I am found of them that ſought me not, Iſai. 65.1. God gave more to Paul then he thought on, Acts 9. and compare 1 Tim. 1. Yea Solomon had more then he asked. So the promiſe is, Seeke firſt the kingdome of God. We aske oft to beleeve, he gives more, Phil. 1.29. We aske oft to overcome ſuch or ſuch a thing, ſuch a ſinne; but in that God gives us to overcome many other ſinnes. Thus is it moſt true, that it is a more bleſſed thing to give then to receive. God bleſſed for evermore gives. And we could not be ever asking, but that God is never weary of giving. Many more particulars might be given of the different kinds of our thoughts from Gods, but theſe are enough to enlarge our meditation.
8. When we turne about our thoughts to underſtand the incomparable thoughts of God towards us, our thoughts are at a diſtance, fall infinitely ſhort of comprehending them as we ſhould. Therefore God ſaith in the Text, My thoughts are above your thoughts. And Jerem. 29.11. I know my own thoughts, though you doe not as you ought, I doe, that they are thoughts of peace.
As Gods thoughts are in regard of matter, namely, mercy, goodneſſe, pardonings, ſo in meaſure.
1. Infinite. Pſal. 92.5. O Lord, how great are thy workes, thy thoughts are very deepe. Anſwerable to 1 Cor. 2.10. foreign, The deep things of God; whereby to ſhelter us from the depths of Satan, Revel. 2.24. that is, ſinne, ſinfull temptations, ſtratagems, &c. Gods underſtanding is infinite, Pſal. 147.5. The Apoſtle makes an heavenly exclamation, Rom. 11.33. O the depth of the riches both of the wiſdome and knowledge of God, how unſearchable are his judgements, diſcernings or determinations, and his wayes paſt finding out! God hath thoughts of mercy for millions of ſinners, therefore ſure enough for all the ſinnes of one ſinner.
2. Continuall; continued without interruption, ſo that as they have no beginning, nor ending, ſo no breakings off in the middle, Epheſ. 1. Pſal. 89.
3. Certaine, firme, eſtabliſhed; ſo before the Text; The ſure mercies of David; That is, promiſed to David; that is made over to us in Chriſt, the ſonne of David. That as ſure as Chriſt is in our nature, ſo wee are one with him by faith. Chriſt is the great pledge, or witneſſe, in verſe 4th before the Text, of Gods mercifull thoughts towards us poore ſinners. So that if we be unlovely in our ſelves, yet we are acceptable and well-pleaſing to God in Chriſt, Mat. 3. laſt, Epheſ. 1.3.
4. Immutable, both in kinde and degree. They cannot be otherwiſe, or leſſe then ever they have been, 2 Tim. 2.19. And James ſaith, With him is no ſhadow of change. Yea God in Chriſt the ſame for ever, Heb. 13.
5. Intuitive. God thinks all his thoughts at once. As a mans eye ſees all it ſees at that looke, in one twinkling of an eye, ſo God ſees all abſolutely that ever were, are, or ſhall be at once. He needs not any rationall intellectuall diſcourſe to goe from one thing to another in his thoughts, but he can & doth comprehend all at once.
Now upon theſe and the like properties of Gods thoughts, wee fall very ſhort of and below a due apprehenſion of Gods thoughts; and fall to doubting, becauſe in oppoſition,
1. To the infinitneſſe of God thoughts, our thoughts are finite; … eye, nor the Sonne it ſelfe can behold all the world in its compleat roundneſſe; much leſſe can our finite thoughts reach Gods infinite thoughts.
2. To the continuitie of Gods thoughts, ours are interrupted, broken off oft-times in the middle. Many by-thoughts intervene between our moſt ſerious thoughts, whiles they are riſing up to any conſiderable height of apprehenſion of Gods thoughts, or of any thing that is good; and ſo they diſturbe and diſſipate our conceipts of minde.
3. To the certainty of his thoughts, our thoughts are moſt uncertain thoughts. Sometimes they are rather conjectures then reſolves, rather opinions then judgements, rather diſputings then determinations. And ſo (as the weakneſſe of our eye to behold the fixed ſtarres at ſuch a diſtance, makes us thinke they twinckle, when as it is the quavering of our weake eye) our uncertainty in thinking makes us think Gods thoughts are uncertaine, when as it is the uncertaintie and variableneſſe of our thoughts.
4. To the immutabilitie of Gods thoughts, ſtands in oppoſition the mutabilitie of our thoughts. Sometimes they are on God, ſometimes off, and on the creature. And when on God, ſometimes ſtronger, ſometimes weaker, ſometimes almoſt nothing. Sometimes they catch one thing, and let that goe, and then catch another, and ſo loſe the ſeries, method, and dependance of things, to finde out the excellency of Gods thoughts.
5. To the intuitiveneſſe of Gods thoughts, ſtands oppoſit the diſcurſiveneſſe of our thoughts. For being we are faine to know by diſcourſe from one thing to another, in a rationall way, as from the effect to the cauſe, &c. And our reaſon is imperfect, and our knowledge is but in part; wee muſt needs oft-times fall very low in apprehending ordinary things, much more in diving into extraordinary things. Wee cannot alwayes by the utmoſt compaſſe of reaſon, reach to the formes of ſome naturall things; how then can our diſcurive, reach Gods intuitive thoughts?
Now therefore ſaith the Lord in the Text, when yee heare mee ſpeake of ſuch high things as are here mentioned; As, I will abundantly pardon, &c. you wonder at them, but doe not notwithſtanding doubt of them, or diſpute againſt them; For my thoughts are known to mee, (Jer. 29.11.) they are not ſo meane and …ow as yours, but farre above, (as in this 55. of Iſaiah) and therefore admire, but not deſpaire. They are above your thoughts or high as the Heavens are above the Earth. But I can tell the altitude of mine own thoughts, I think of mercy, and of multiplying pardons.
Theſe two places, the Text, and Jer. 29.11. hold forth theſe particulars.
1. (As if the Lord ſhould ſay) nor you nor any man elſe, no nor Angels (which are enquirers into the Goſpel, 1 Pet. 1.12.) can tell my thoughts ſo well as I my ſelfe. Fleſh and bloud could not reveale to Peter the things of Chriſt, Mat. 16.17. And in 1 Cor. 2. The naturall man receiveth not the things of God, becauſe ſpiritually diſcerned. No nor can your ſpirituall minds comprehend the full of things, for yee know in part, 1 Cor. 13. As the Nations (Mich. 4.12.) know not my thoughts, nor underſtand my counſell concerning you, ſo you may labour to know them, but ſtill they will paſſe your knowledge, Epheſ. 3.19. The loving thoughts of my heart are rather felt, then underſtood, Rom. 5. I ſhed my love into your hearts.
2. That I, even I my ſelfe doe know all mine own thoughts perfectly, how high ſoever they be, I comprehend them all. They are all diſtinctly and fairly written in my heart, and I can read and compute, and ſcan every one of them to a tittle, and ſettle them in an unalterable way, by an unchangeable decree.
3. That I acknowledge my thoughts, to be high thoughts of love, mercy, &c. ſo as I cannot keepe them to my ſelfe, but doe utter them, and in order of times, and of your neceſſities do explaine them to you, though you cannot reach to the utmoſt height of them. I make them legible to your eyes in my booke; and I make them frequently to ſound in your eares in the miniſtrie of my Word; and I give you a repreſentation of them in the Sacraments, to many of your ſenſes; But though you cannot comprehend them fully as they are in their infiniteneſſe every way; yet by that you apprehend, yee may admire the reſt, as perfectly infinite, and incomprehenſible. As the Heavens and Earth will be ſeene of us but in the Hemiſphere, yet you conclude they are round.
4. That though your thoughts have many objections againſt my thoughts, yet I know my thoughts will anſwer all the objections of your thoughts. Diſpute and try.
1. It may be you poore ſinners will ſay, you have had ſuch deep apprehenſions of your ſinnes, and ſuch long inward conflicts about them, that you ſay in your hearts, and thinke you ſhall neſee good day more.
But my thoughts anſwer you out of theſe Texts, that my thoughts are thoughts of mercy, of multiplying pardons, and that above your comprehenſion. Thoughts of peace, I think peace towards you, as I am the God of peace. And I have many thoughts about it, and great thoughts like my ſelfe. For they are my thoughts. And though little man doth aſſay to imagine great things, yet your thoughts are not like my thoughts.
2. It may be, you will object againe, That your thoughts thinke my thoughts are not ſuch thoughts of mercy, Becauſe my hand hath been upon you to afflict you; and perhaps the affliction, or its ſmart is not yet off from you; and therefore that I ſtill intend to have ſevere thoughts towards you. But my thoughts are as in theſe Texts, and the Contexts that lead to and follow them, that is; That whereas you can be alwayes angry, and irreconcileably angry with men; fleſh and bloud is prone to be unmercifull and implacable; my thoughts are not ſuch; for my thoughts cannot be like yours, they muſt be better, and above yours, or they cannot be my thoughts; I tell you plainly in theſe Texts, Iſai. 55. Let him that hath nothing come and buy, ver. 1. That there is a time when I will be found, ver. 6. And the preſent time when I offer grace and favour, is the accepted time, 2 Cor. 6.2. Even as he did heare Chriſt Jeſus, that was made ſinne for us; ſo he heares ſinners. And as there is a time when I ſpake to thee ſinner, to cauſe thee to leave ſin; ſo then do I intend to lay aſide my wrath, ver. 7. before the Text. So that my thoughts of anger are but for a time, but my thoughts of mercy are everlaſting, Pſal. 30.5. Pſal. 89.28. &c. He hath regard to his Oath there. He hath not ſworn to be angry with ſinners for ever, but hath ſworn to have mercy. And accordingly he doth affirme, Iſai. 54.7. the next Chapter afore the Text. You the ſonnes of men cannot tell when to lay aſide your thoughts of anger, till they degenerate into malice; but I can ſee my time. Yea though I afflict my people ſo yours, yet I can have thoughts of peace to them at laſt, Jer. 29.11. Yea all that while reſolve on them. Yea whiles I am afflicting, I have thoughts of love, Heb. 12. And therefore ſaith the Lord, My ſonne be not weary of the Lords chaſtiſement, Pro. 3.11, 12. But doe as Iſai. 8.17.
3. It may be you poore ſinners will object, that your thoughts are not able to beare the lying upon you of your ſorrowes of ſinnes and afflictions. Therefore you would have them removed. Therefore alſo my thoughts anſwer you thus: I have, as in this Text, all manner and meaſure of mercies, to take away the perplexity of your ſpirits. And beſides I have entailed on my pardoning mercy, affliction removing mercy. So ver. 12. after the Text.
4. It may be, your thoughts will object; But our perplexities and miſeries have been ſo many and long, that wee are exceeding thirſty, our appetites are enlarged, wee thinke wee can have never enough of God, and his preſence, and comfort. My thoughts expreſt in the Text, and elſwhere, anſwer this ſufficiently, that I have abundance of mercy for you, multiplyed mercy; Yea ſo much as your thoughts cannot reach unto. And it ſhall ſatiate you, as the raine doth the earth; and not onelyonly you ſhall joy, but the world ſhall ſeeme before you to ſing, and to be full of joy; ſo from the Text to verſ. 13.
5. But yet may be your thoughts object, that ſome of you have waited a long while for a good houre, and have not yet attained it. The Lords thoughts anſwer this too. His thoughts are not as our thoughts, that is, they ſhall not ſtay too long as we think, ere they ſend comfort. But as the Heavens are above the Earth, yet in due time water it. So &c. And Jer. 29.11. you ſhall have your expectation. Rom. 5. Hope is not aſhamed at laſt, yea not aſhamed whiles it waites, becauſe the love of God is ſhed abroad in our hearts, Hab. 2 3, 4.
Thus farre of the firſt uſe, of putting us upon the conſideration of Gods incomparable thoughts, to ſee how farre they prevent all objections.
2. Is to put us upon the exerciſe of our faith, about the unparalleld thoughts of God; That where our beſt thoughts fall ſhort, there the faith that Chriſt hath given us may aſcend. And indeed if Gods thoughts are farre above our thoughts, then it is the proper worke of faith to take the tranſcendency of them into the view of it: As thus.
1. To beleeve the originall and inuate conception of theſe thoughts of grace and favour to poore ſinners. They ſpring meerly from the ſweet, good, and unſpeakable excellency of Gods nature: deſcribed Exod. 34. Compare Iſai. 43.25. Pſal. 119. Thou art good, and thou doeſt good. Therefore it ſuppoſeth, he is good, and thinketh good. So notably Epheſ. 1.5. His thoughts doe ariſe from his foreign, his moſt gracious diſpoſition. As out of the evill nature of man, proceeds all evill thoughts, Adulteries, murthers, thefts, &c. So contrary. This well applyed by faith anſwers the objection of our unworthineſſe. For as there was no good in us when God firſt thought of us to move him to thinke on us; for either he looked on us as nothing, or as a moſt ſinfull ſomething; to no unworthineſſe, either of our nothingneſſe, or ſinfulneſſe, could hinder him from his gracious thoughts towards us. As it is ſaid, He will have mercy on whom he will have mercy; ſo he will thinke what be will thinke of grace and favour to poore ſinners, nothing can helpe, nothing ſhall hinder him. As God cannot be otherwiſe in his nature then he is, ſo he cannot be otherwiſe in his gracious thoughts, then what he will thinke.
Object. But God hath a pure nature, and a juſt nature, &c. And therefore from thence by the ſame proportion muſt ariſe thoughts of hating impure ſinne, and of puniſhing unrighteous ſinne; with which by nature we abound.
Anſw. 1. This doth not contradict Gods thoughts of grace and favour to grievous ſinners, becauſe God was pure and juſt, when from all eternitie, foreſeeing all things, he had thoſe thoughts of grace and favour.
2. God is pleaſed to propoſe to us his Juſtice, conditionally, upon our obſtinacy againſt mercy. So all along the Scripture. But holds forth his offer of mercy abſolutely, without any condition of ours, Iſai. 55.1. Iſai. 43.25. Revel. 22.17. If at any time there be any ſound of a condition, it is one of his own making, and in-making in us, ſubordinate, not oppoſit to free grace, Epheſ. 2.8. And he that thinks to ſave, thinks to give faith.
3. God is pleaſed to ſignifie to us, that he loves to have his mercy rejoyce over his juſtice, Jam. 2.13. Grace glorieth. It is the glory of Gods mercy, that it preventeth judgement.
4. In that God hates ſinne, and hath juſtice to puniſh it, he hath provided a Saviour to remove the guilt and filth of ſinne, 1 Cor. 1. laſt ſave one. & 2 Cor. 5. laſt. He made Chriſt (taking our nature upon him, and ſanctifying it, and making atonement in it) to be ſin for us, that we might be made the righteouſneſſe of God. On him he laid the iniquities of us all, Iſai. 53. And on us he laid the righteouſneſſe of God, 2 Cor. 5. laſt. The righteouſneſſe of God, therefore good enough, to be acceptable to himſelfe, and great enough, being infinite, to appeaſe him for the finite unrighteouſneſſe of man.
5. And laſtly, God doth love to dignifie the ſecond Adam above the firſt, yea to make Chriſt the plaiſter more ſoveraigne then Adam the ſoare can be malignant, Rom. 5. 1 Cor. 15. It's the buſineſſe of thoſe two Chapters. The upſhot of all is ſet down in golden Letters, Rom. 5. Two laſt verſes; Where ſinne abounded, grace did much more abound. That as ſinne hath reigned unto death, ſo might grace REIGNE (mark the phraſe) through righteouſneſſe unto eternall life by Jeſus Chriſt our Lord. By which it appeares, that as heretofore ſin did reigne over us, ſo now Gods gracious favour through Chriſts righteouſneſſe ſhould reigne over our ſinnes. And that the benefit might be imparted to poore ſinners abounding with ſinne, God would make his grace of favour much more to abound. Of which ſee more in that glorious Scripture, 1 Tim. 1.14.
2. Exerciſe faith upon the birth of theſe thoughts of mercy; Namely, that as they are conceived from Gods moſt excellent ſweet nature; ſo they are brought to the birth of a gracious predeſtinatiō, appointment, purpoſe, or chooſing. Rom. 8.29. Whom he did foreknow (out of thoſe thoughts of mercy that were conceived in his ſweet nature) he did predeſtinate and appoint. What to doe, or be? To be made conformable to his Sonne Chriſt Jeſus. They ſhould be according to their capacitie, in no worſe condition then his Sonne Jeſus Chriſt. Epheſ. 1.3, 4, 5. Hath bleſſed us with all ſpirituall bleſſings in heavenly places, or things, in Chriſt. According as he hath choſen us in him before the foundation of the world, having predeſtinated us unto the Adoption of children by Jeſus Chriſt to himſelfe, according to the good pleaſure of his will. See here the good will of God is the riſe of predeſtination; and predeſtination is the riſe of chooſing: of purpoſe, ſee preſently. Thoſe purpoſes of God are free, unconſtrained, unneceſſitated, they ariſe out of his own free nature and good will, Epheſ. 1.11. In whom (that is in Chriſt) wee have obtained an inheritance, being predetion did according to the purpoſe of him that worketh all things according to the Counſell of his own will. Obſerve, he ſaith not, according to the Counſell of his underſtanding. As if he would know, find, and conſider ſomething in us. But according to the Counſell of his own will. His good will and ſweet inclination to poore ſinners, is that which puts forth theſe thoughts of grace, and favour. So that as in Iſai. 43.25. He aſſures us that as he can love himſelfe; ſo he can blot out ſinnes; So here he doth warrant us, that as he cannot be of another nature, but (as the Angel ſang) Good will to men; he is of a ſweet and mercifull diſpoſition; ſo he purpoſeth ſalvation to poore ſinners.
2. Theſe purpoſes of favour are unmoveable, and unchangeable, 2 Tim. 2.19. Nevertheleſſe (though falſe-hearted Hymeneus and Philetus fall off) the foundation of God ſtandeth ſure, having this ſeale, The Lord knoweth who are his. So that againſt all feares of change, this becomes an aſſurance; that whom he loves, he loves to the end, Joh. 13.1. With him (ſaith James) is no ſhadow of changeing. And this ſecond particular, (the birth of Gods gracious thoughts, with the properties) anſwers many objections that might ariſe. For God is not unreſolved to ſave them whom he loves in his everlaſting thoughts; as a man is unreſolved oft times whether to have her whom he loves. God is unmoveable from his purpoſes of mercy by any thing that is in us or from us.
Object. But in Gods purpoſe and predeſtination lyes alſo his reprobation: and that breeds doubts and feares in us.
Anſw. 1. It is true, that when God electeth ſome, conſequently he paſſeth by others. But this preterition, paſſing by, or non-election, doth onelyonly leave men to ſhift for themſelves; it doth not paſſe any condemnation upon them that are omitted. For it were unjuſt with God, to our underſtanding, to purpoſe to condemne his creature, without an eye, and relation to ſome wrong the creature ſhould doe him. So that it is ſome other thought beyond that of paſſing by, that reprobates, which wee call predamnation, or fore-condemning. Which is, that God foreſeeing any man to ſinne obſtinately and perpetually againſt the means of grace offered to him, on him God puts forth a purpoſe of condemning him. God doth elect freely, becauſe we cannot doe the leaſt imperfect good, as all is imperfect, but from the gift and power of Gods goodneſſe. But reprobation is for the deſert of ſinne, becauſe wee can (as Adam did) moſt freely and fully ſinne of our ſelves. A Magiſtrate rewards ſome ſubjects freely, though they have done ſome good. For they had their life, livelihood, education, &c. under their good government to doe that good. And the good it ſelfe is a ſufficient allurement; vertue being lovely enough in it ſelfe; and a ſufficient reward of it ſelfe, every vertue yeelding at leaſt a certain Inward quietation of minde (as the Heathen Philoſopher confeſſeth) as alſo an outward honour among Civill honeſt men; and therefore Honor dicitur ab honeſtate. Honour hath its derivation, of name, and thing, from honeſty. But the Magiſtrate cannot with any juſtice condemne or puniſh any Subject, nor have a purpoſe ſo to doe, but as he hath an eye upon, and evidence of that mans tranſgreſſing. By the ſame proportion, with infinite more exactneſſe, God doth purpoſe, and elect to ſalvation freely, but cannot purpoſe to reprobate any to condemnation, but upon ſure evidence that ſuch will ſinne impenitently, againſt the meanes of grace, 2 Chron. 36.11, 12, 13, 14, 15, 16. Pro. 29.1. But you will ſay, that Gods paſſing by thoſe that are not elected, doth put a neceſſitie that they cannot be ſaved. We anſwer, it puts a neceſſitie in God of infallibilitie, that he cannot be deceived; but not a neceſſitie of conſtraint on men to force them to ſinne. As the Angels full of glory, did moſt voluntarily ſin in Heaven, ſo did Adam full of goodneſſe, moſt freely ſin in Paradiſe; and ſo doe wee now in the world. God doth not reprobate, becauſe …ee may be ſure to ſinne; but becauſe he ſees we are ſure to ſinne, therefore he doth reprobate with predamnation. And therefore notwithſtanding his eternall thoughts of predamnation, he allowes every man ſufficient outward meanes & inward light to underſtand thoſe means before he doth actually damne them in hell. So in the ſaid 2 Chron. 36. Pro. 29.
Our ſecond anſwer is this; That predeſtination is a long golden chaine, impregnable, inſeparable, that not the leaſt linck can be broken off. So Rom. 8.29, 30. Epheſ. 1.3, 4, 5, 6. to the end of 12. per. & 2 Tim. 2.19. So that if we ſee but the leaſt and laſt linck faſtened to our hearts, as to ſanctifie us, or to make us unfeignedly call in his Name, or ſincerely deſire and endeavour to depart from iniquitie; you may be ſure that the other end of the chaine is faſtened to God, heart, by eternall election.
Third anſwer, Conſider in thoſe places of Rom. 8. Epheſ. 1. Gods de…ee relates firſt in order to Chriſt, and as it were paſſeth through him; ſo that as we looke on Chriſt, and behave out ſelves towards Chriſt, to receive him, or refuſe him; ſo wee may conclude of our predeſtination. Thus of the birth of Gods thoughts.
3. The life and actings of thoſe thoughts, how they move, how they forme themſelves, and put forth themſelves towards us, and the manifeſtation of them to us.
1. They are thoughts that delightfully reflect on themſelves; God takes a great deale of pleaſure in his own gracious thoughts to poore ſinners. Deut. 30.9. God is ſaid there to delight to doe us good. And Micah 7.18. Who is a God like thee, that pardoneth iniquitie, and paſſeth by tranſgreſſion? he keepeth not anger for ever, becauſe he delighteth in mercy. Though mercy ſeemes moſt to concerne us, yet God is joyed in his own thoughts of mercy. Wee may be ſad at ſomething in the beſt thoughts we thinke, for ſome mixture of ſin or vanitie in them: but Gods thoughts are ſo excellent like himſelfe, that he rejoyceth in them as in himſelfe.
2. Theſe thoughts delight in minding the good of poore ſinners, and ſo conſequently take delight that poore ſinners ſhould be the better for them. So in the ſaid two places of Deut. 30.9. Micah 7.18. The precious ſtones, with the names of the Tribes in them on Aarons breaſt, ſignifie how Chriſt carries ſinners in the thoughts, and affections of his heart.
3. They are compaſſionate-relenting thoughts (if I may ſo ſay) over a poore ſinner that God hath wounded in the heart for ſinne, and is now complaining of his ſinne. Jer. 31.18. I have ſurely heard (ſaith the Lord) Ephraim bemoaning himſelfe thus: [Thou haſt chaſtiſed mee, and I was chaſtiſed (that is, I felt it) Turne thou mee, and I ſhall be turned, for thou art the Lord my God. Surely after that I was turned, I repented, and after that I was inſtructed, I ſmote upon my thigh; I was aſhamed, even confounded, becauſe I did beare the reproach of my youth.] Thus Ephraim: Now heare the Lords compaſſionate relentings over theſe broken, repenting, praying hearts, ver. 20. [Is Ephraim (ſaith the Lord) my deare ſonne? Is he a pleaſant childe? For ſince I ſpake againſt him, I doe earneſtly remember him ſtill. Therefore my bowels are troubled for him. I will ſurely have mercy upon him, ſaith the Lord.] O admirable ſoule comforting place! God firſt puts theſe repenting thoughts into a poore ſinner, and then how doth his heart melt with compaſſionating thoughts of mercy, reſolving to ſhew kindneſſe unto him?
4. They are patient opportunitie waiting thoughts, to doe a poore diſtreſſed ſoule good. Iſai. 30.18. And therefore will the Lord waite that he may be gracious unto you, and therefore will he be exalted to have mercy on you. (So in the Hebrew) For the Lord is a God of judgement or equitie, and uprightneſſe, bleſſed are all they that wait for him. See, the Lord ſets himſelfe forth as ſome good man, that is full of thoughts to doe ſome worthy worke, to ſhew ſome notable kindneſſe, who ſtands obſerving, and meditating, when and how he may take the beſt opportunitie to doe it. He ſets himſelfe like ſome Generall, in ſome high eminent place, to view when he may ſtep in to reſcue and relieve thoſe that are in danger and diſtreſſe. By which is held forth to us, that God is thinking kinde thoughts to us when he is not acting. And that he will not deferre a minute to ſhew us mercy, when his time is come.
5. Tender caring thoughts, for and to the meeke and broken heart. Iſai. 66.2. But to this man will I looke, (ſaith the Lord) even to him that is of a poore and a contrite heart, and trembleth at my Word. God will not onelyonly look on ſuch a one to have thoughts of pitie; but he will look to him, have a care to bind up his wounds. The poore that is deſpiſed of the world, God will look to, and ſhall be bleſſed in his thoughts, Mat. 5. The contrite he will heale, Luk. 4.18. Thoſe that mourne for want of a ſacrifice (as they thinke) they bring a thing more acceptable then a ſacrifice unto God, Pſal. 51. They that are affraid becauſe of the Word, they have here aſſurance that they are high in Gods thoughts.
6. To prevent any objection, that ſinne might hinder good things from us, he tells us that his thoughts are ſinne-ſurpaſſing thoughts; ſuper-abounding above all ſinnes. And indeed this ſeems ſometimes in ſome to ſuper-abound the Text, that ſaith, My thoughts are above your thoughts. For many times ſome poore ſinners cannot get their thoughts above their ſinnes, but their ſinnes doe maſter their thoughts; ſo that they cannot thinke but that their ſinnes ſurmount all that they can thinke. But now in this particular is ſhewed that Gods thoughts ſuper-abound all our ſinnes, and unworthineſſe, Rom. 5.20. Where ſinne did abound, grace did much more abound. And 1 T…. 1.14. And the grace of our Lord was … ing abundant; or as it is in the Greeke, did ſuper-abound.
7. And laſtly, to number no more particulars; The thoughts of God are all … thoughts for them that love him. Rom. 8.28. And … know that all things worke together for good to them that love him. How doth the Apoſtle prove this? This he proves from Gods thoughts, verſ. 29. &c. Whom he foreknew, th… … predeſtinated to be confirmed to the image of his Sonne. Gods plot is no other then this, That … poore ſinner that loves him, ſhall fare no worſe (according to his meaſure) then his Sonne Chriſt Jeſus. Wee are apt to thinke we ſhall be made thus and thus miſerable; but Chriſt is deſigned in Gods thoughts to be the platforme of our condition. Wee are apt to thinke, that the Devill, ſinne, world, and our own hearts conſpire our ruine. But Gods though… are that all, even all ſhall work together, ſhall cooperate, and combine together, to worke for our good. Whatſoever the evills of hell, and heart, and world may intend, yet Gods thoughts have plotted to bend all to this, and to further this method and event; That whom God did foreknow, them he predeſtinated, whom he predeſtinated, them he called, whom he called, them he juſtified, whom he juſtifies, than be glorifies. Nothing muſt intervene, invert, or ſubvert this order.
Third uſe is to performe our dutie to this mercy.
1. To forſake our own thoughts, ver. 7. before the Text. That is, not to believe our own thoughts, oppoſing in the leaſt Gods thoughts.
2. To be ſure to thinke high enough, large enough of Gods thoughts of favour. If thou canſt tell, or canſt not tell what thy ſinnes are; be ſure to thinke that thy ſinnes are but finite, Gods thoughts of mercy infinite. So in the Text.
3. To draw neere to, to invocate and ſeek to the God of mercy, in the time of his offer of mercy, verſ. 6. Compare 2 Cor. 6.2.
4. To waite for the diſpenſations and manifeſtations of the acts of Gods thought of mercy, ſo as the earth … on the heavens for raine, verſ. 10.
5. To look to God to make the expreſſions of the thoughts … take your hearts, and make impreſſions upon them; as God … makes the raine … to the earth. In this … 10. verſ.
6. And laſtly, to take heed the mean while of … againſt and abuſing mercy, verſ. 7.