The Works of William Bridge Volume 2, Volume 2 · Part 2 · Sermon 1

The Works of William Bridge Volume 2 · Volume 2 · Part 2 · Sermon 1

p. 151Rom. 4. verſ. 19. And being not weak in faith, he conſidered not his own body now dead, when he was about an hundred years old, neither yet the deadneſſe of Sarahs wombe.

Rom. 4. verſ. 19. And being not weak [or weakned] in Faith. &c.

IN this latter Part of the Chapter ye have the commendation of Abrahams faith;Preached at Margarets Newfiſhſtreet. Fev. 23. 1645. deſcribed from the Subject or Matter of that he beleeved, in the 18. and 19. verſes. From the Manner of his beleeving, He ſtaggered not, (at the 20. verſe) at the promiſe of God through unbeliefe, but was ſtrong in faith, &c. From the Cauſe of his faith, the ſight of Gods Al-ſufficiency and faithfulneſſe, being fully perſwaded, that what he had promiſed he was able alſo to performe. From p. 152the Effect of his Faith, He gave glory to God.

Firſt of all for the Subject, or the Matter that he beleeved; more plainly expreſſed in the 18. v. Who aginſt hope beleeved in hope, that he ſhould become the father of many Nations, according to that which was ſpoken, ſo ſhall thy ſeed be: Aggravated and inlarged in this 19. verſe; The Matter that he beleeved was incloſed with many difficulties, he beleeved that he ſhould be the father of many Nations, and that in his ſeed all the Nations of the world ſhould be bleſſed, herein he had an eye unto Jeſus Chriſt; but now his owne body was dead, being about an hundred years old, and Sarahs wombe dead, yet notwithſtanding ſayes the text, Being not weak in the faith, he conſidered not his own body now dead, nor yet the deadneſſe of Sarahs wombe.

You will ſay, Obj. How can this be tht the Apoſtle here ſayes, Abraham conſidered not his own body being now dead, when we read in the 17. Chapter of Geneſis, and verſ. 17. (unto which Story this Chapter relates) it is ſaid, That Abraham fell upon his face, and laught in his heart, and ſaid, Shall a child be born unto him that is an hundred yeares old? and ſhall Sarah that is ninety yeares old, beare? Did not Abraham here, conſider the deadneſſe of his own body? and the deadneſs of Sarahs wombe? why does the Apoſtle ſay thus then?

Some anſwer it thus, Anſw. That the Apoſtle here ſpeakes of the firſt giving out of the promiſe unto Abraham, which we read of in the 12. of Geneſis; but that cannot be, he was not then an hundred years old; He conſidered not his own body now dead when he was about an hundred years old, and ſo t'is ſaid, he was an hundred years old in the 17. Chapter, of Geneſis and the 17. verſe; therefore it muſt relate unto that.

Others, they anſwer it thus, That Abraham hideed at the firſt did conſider his owne body, and did doubt through unbeliefe: but afterwards Abraham recollected himſelf, and got over that unbeliefe; but the Apoſtle he ſpeakes the contrary in the 20. verſe, He ſtaggered not at the promiſe through unbeliefe.

p. 153Others, they anſwer it, by labouring to ſind out ſome myſticall interpretation of thoſe words, Shall a child be brone unto him that is an hundred years old? and ſhall Sarah that is ninety years old beare? as if Abraham (ſay they) had ſaid thus, Lord, thou haſt ſome ſecret meaning in theſe words, I pray thee ſpeak it out unto me, and tell me plainly thy meaning; and therefore, (ſay they) God anſwered to that purpoſe in the 19. verſe, And God ſaid, Sarah thy wife ſhall beare thee a ſon indeed. I meane according to my words, Sarah ſhall beare thee a Son indeed.

But we need not ſtraine for any myſticall interpretation, or expreſſion: when Abraham ſayes, Shall a child be bron unto him that is an hundred years old? (In that ſeventeenth of Geneſis and the ſeventeenth) they are words not of Doubting, but words of Inquiring: Abraham deſiring to be further ſatisfied, and rightly to underſtand the meaning of the promiſe, and rightly underſtanding the meaning of the promiſe, ſayes the Apoſtle, He did not much mind, he did not throughly mind, he did not ſtand poring upon, or conſidering the deadneſſe of his own body, or the deadneſſe of Sarahs wombe.

There are three things (eſpecially) conſiderable in theſe words.

Friſt of all, That Abrahams body and Sarahs body are dead, after God gives out a promiſe of a great ſeed of his.

Secondly, That notwithſtanding this, yet Abraham beleeved & is commended for it, He being not weak in the faith, conſidered not his own body being now dead.

And thirdly, That in all this he had an eye unto Jeſus Chriſt, as I ſhall ſhew you afterward; Accordingly I would take up three obſervations thus.

Firſt, When God intends to fulfill his promiſe by giving any ſpeciall bleſſing to the children of Abraham, he does firſt of all put the ſentence of death upon the bleſſing, and upon all the means that do lead unto it.

Secondly, That then, and then eſpecially it is the duty p. 154of all the children of Abraham to truſt in God.

And thirdly, That no difficulty can ſtand before faith; true, ſaving, juſtifying faith carries the ſoule through all difficulties, diſcouragements, and naturall impoſſibilities to Jeſus Chriſt.

I begin with the firſt at this time.

When God intends to fulfill his promiſe by giving any ſpeciall bleſſing to the children of Abraham, Doct. to beleevers, he does firſt put the ſentence of deathupon it, and upon all the means that do lead unto it.

A promiſe of a great ſeed like the ſtarres of heaven, and the ſand upon the ſea-ſhore, is given to Abraham; but before it is fulfilled, Abrahams body is dead, and Sarahs wombe dead; the ſentence of death put upon the mercy, and the means that do lead unto it; and herein Abraham is held forth for our example, it was written not for his ſake alone, (at the 23. verſe) but for us alſo, to whom it ſhall be imputed (at the 24. verſe) And as thus it fell out with Abraham, ſo it falls out with all the children of Abraham, with all beleevers, when God intends to give any ſpeciall or great mercy by fulfilling his promiſe, he does firſt of all write down the ſentence of death upon the mercy, and upon the means that do tend unto it.

The Saints and People of God,lſa. 62 12. they are called the Redeemed of the Lord, not onelyonly becauſe they are redeemed from hell and from wrath, but becauſe that they have their mercies and bleſſings in a way of Redemption; there is a line of that great mercy of Redemption that runnes through all the mercies which they have; they have Health redeemed our of the hand of Sickneſſe, they have Liberty redeemed out of the hand of Straitneſſe, they have peace redeemed out of the hand of Warre, they have Aſſurance redeemed out of the hand of Doubting and Ʋnbeliefe, they have Mercy redeemed out of the hand of Miſery, they have Joyes and Comforts redeemed out of the hand of Griefe; they are the redeemed of the Lord, whatſoever great Mercy or Bleſſing they have, they have it in a way of Redemption; Thus it was p. 155with Abraham. And was it not thus with Joſeph? (I ſhall not have time to ſpeake of the Patriarchs all of them) Joſeph you know had a promiſe by way of viſion,Gen. 37.Gen 37 That his ſheafe ſhould be higher then all the ſheaves, and all the ſheaves of his Brethren ſhould bow down to his, the Sunne and the Moone ſhould bow down before him (his Father and mother;) this promiſe was afterward fulfilled when his Brethren went down into Egypt, and bowed before him there, and his Father went down into Egypt; but firſt of all Joſeph is ſould into Egypt, the ſentence of death put upon the Mercy; the promiſe did bring forth, but it had a ſore and a hard labour firſt.

And was it not thus with the People of Iſrael? they had a promiſe of great increaſe like the ſands upon the ſea, and that they ſhould be brought into the Land of Canaan; firſt the ſentnece of death is put upon both theſe, their Males are to be cutt off from Egypt, and before they come into Canaan, they muſt go into a howling wilderneſſe; thus the ſentence of death paſſes firſt upon the mercy before they do come to it.

And was it not thus with David? David had a Kingdome promiſed him, that he ſhould be the King of Iſrael, but firſt of all David muſt be thruſt out of the Kingdome, he muſt into the wilderneſſe, he muſt be hunted up and down there like a partridge, David muſt be a Traitor firſt before he can be a King, and David muſt be a Rebell firſt in the eyes of the King before he can come to the Kigndome and to the Throne; he had the mercy afterward, but firſt the ſentence of death was put upon it.

So Job; a great and a large and a comfortable Eſtate that God gave unto him, but firſt he is plundered and ſpoiled of all, a ſentence of death paſſes upon all his comforts; And is not this Gods dealing with his People ſtill? look I pray into the 11. of the Revelation, and ye ſhall ſee how the two witneſſes are to fare; After three days and an half, (at the 11. v.) the Spirit of life from God entred into them, and they ſtood upon their feet, and great fear fell upon them which ſaw them and p. 156they heard a great voice from Heaven; ſaying unto them, Rev. 11.Rev 11come up hither; But I pray marke, they are kild firſt; at the latter end of the 7. verſe, He ſhall make warre againſt them, and ſhall overcome them, and kill them, and their dead bodies ſhall lie in the ſtreet of the great City which ſpiritually is call'd Sodome and Egypt; and they of the People, and Kingreds, and Tongues, and Nations, ſhall ſee their dead bodies three dayes and an half, and ſhall not ſuffer their dead bodies to be put in graves: There is a Spirit of life enters into them afterwards. I but firſt of all a ſentence of death paſſes upon them; this is Gods way and manner of dealing with his People, with the children of Abraham, with thoſe that are true Beleevers.

What Reaſon for it? This ſeemes ſomewhat ſtrange: Not a bleſſing or a mercy of any great importance, or concernment, but the ſentence of death paſſes upon it firſt: What Reaſon for this? Why is God pleaſed to take this way with his owne people, the Children of Abraham?

Firſt of all, Reaſ. 1 God doth ſo give bleſſings, and mercies unto his own people, as, That he may be moſt of all ſeene therein. Beloved! God doth not onelyonly give us theſe outward creature-comforts, for to ſupply our Wants, but to beare up the honour of his owne greatneſſe. You have not fiſh out of the water, onelyonly to ſupply your wants: nor fruit from the earth, onelyonly to ſupply your wants: nor light from the Sun, only to ſupply your wants, but to beare up the honour of Gods greatneſſe alſo. When he gives unto his people, he does give in ſuch a way, as may moſt of all bear up the honour of his own greatneſſe: if it were only to ſupply their wants, then poſſibly, the ſentence of death ſhould never come upon the ſecond cauſe: but now, it is alſo to beare up his own honour the honour of his own greatneſſe and that is done this way.

Hereby God is known to to be a living God: ſo long as there is life in the meanes, God is not ſo well known to be a living God: but when all meanes are dead, and yet the mercy comes, Oh! ſayes a ſoule, now I ſee that God is a living God.

Hereby the Power of God is made known; he muſt needs p. 157be great in power, that can ſay to things that are not, Bee; and give a Reſurrection unto dead things: ſo long as there is ſtrength, and ability in the meanes, men do not ſo much conſider the power, and the All-ſuffciency of God: but when all meanes are ſtrengthleſſe, and all meanes are dead, and yet the mercy comes; Oh! ſayes a ſoule, now I ſee that God is a God Almighty, God All-ſufficient.

Hereby he is made known under the name of Jehovah; a Being that gives a Being unto all other Beings; faithfull in fulfilling his promiſe: ſo long as there is a being in the ſecond cauſe, and in the meanes; God is not known by the name Jehovah: but when there is a ſentence of death put upon the ſecond cauſe, and yet the mercy comes: Oh! now ſayes a ſoul, I ſee that God is Jehovah, a Being that gives a Being to all other Beings. Therefore God does it.2. Reaſ.

And then againe ſecondly, God does go this way with his people, with beleevers, the children of Abraham, That they may learne more to truſt unto him, to truſt unto God alone: You know what the Apoſtle ſayes in the firſt of Timothy the fifth chapter and firth verſe, She that is a widdow, and deſolate truſteth in God. We ſeldome truſt in God, till a deſolation come upon the meanes: A widdow that is deſolate, truſteth in God; when deſolation comes upon the meanes, then we learne for to truſt in God. One that does learne to ſwimme, ſo long as he can touch the bottome, can touch the earth with his foote, he does not commit himſelfe unto the ſtreame: but when he can feele no bottome, then he commits himſelfe unto the mercy of the waters: Now ſo long as a man can ſtand upon the ſecond cauſe, he can feele the bottom with his feete, he does not commit himſelfe to the ſtreame of mercy: but when once the ſecond cauſe is gone, and he cannot feele the bottome; then he commits himſelfe unto the ſtreame of mercy. And you ſhall ſee the Apoſtle gives you this account of it, in the ſecond of Corinths, the firſt chapter, and the ninth verſe, But we had the ſentence of death in our ſelves, that we ſhould not truſt in our ſelves, but in God, which raiſeth the dead. This is another reaſon, why God is pleaſed to go this way.

p. 158Againe, Reaſ. 3 Thirdly, It is fit that all beleevers ſhould be conformable to Jeſus Chriſt. It was thus with Chriſt. we read in that ſecond of the Philippians, of our Lord and Saviour, That God highly exalted him, and gave him a name above every name. But ſee firſt of all, a ſentence of death paſſes upon his name, He was made of no reputation (verſe the ſeventh) he was made of no name firſt: And being of no reputation, tooke upon him the forme of a ſervant, and was made in the likeneſſe of man: wherefore God hath highly exalted, and given him a name which is above every name. He brought ſalvation, life to ligth; he ſpoil'd Satan but firſt of all he was ſpoil'd himſelfe, and a ſen tence of death paſſes upon him before he brought things unto life and he gives you to underſtand thus much himſelf, & here he holds forth himſelfe for our example; in the twelfth chapter of John ſayes he, at the twenty third verſe, The time is come that the Sonne of man ſhould be glorified. Well, but how? Verely, verely, I ſay unto you, except a corne of wheat fall to the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. Thus he comes to his glory, he muſt die firſt, and ſo he muſt come to glory. If any man ſerve me, (ſayes he at the twenty ſixth verſe) Let him follow me, and where I am, there ſhall alſo my ſervant be. This is the way that Chriſt went, and this way God took with Chriſt. Love loves to be like unto Jeſus Chriſt: and Faith loves to go in the garment of Jeſus Chriſt: as with him, ſo with the Saints.

And then againe fourthly, Reaſ. 4 God is pleaſed thus to order things in the diſpenſations of his grace, and mercy, That the comforts of his people may be the more ſure, and ſtedfaſt. If our comforts hang at the girdle of the creature, they are moſt uncertaine: but if they be laid up in God, in his promiſe, upon his power; then they are certaine. He that is engag'd in the crowd, muſt be carried too and fro in the crowd: And he that is in a ſhip, muſt be carryed as the ſhip is. If a man ſtand upon a banke of Ice, he is apt to ſlide; but if he ſtand upon dry ground, he ſtands more ſure: All the ſecond cauſes, they make but a banke of Ice; and when a man ſtnads on them; and his comforts on them he is apt to ſlide: the only dry ground p. 159is Gods power, and Gods faithfulneſſe, and his promiſe.

That a mans comforts therefore may not ſlide, but may be more ſure, and ſtedfaſt; God takes this courſe with his people, putting a ſentence of death upon the mercy, and upon all the meanes that do lead unto it, before he gives it out unto the ſoule.

I but you will ſay, Object. This ſhakes the very foundation of all my comfort: for it this be true. That when God intends any ſpeciall mercy to the children of Abraham, he does firſt put the ſentence of death upon it, and upon all the meanes that do lead unto it: then ſurely, I am none of the children of Abraham, I never had any ſkpeciall mercy yet given unto me; I do not find that it hath been ſo with me.

No, what then? Becauſe your experience don't ſpeake it, Anſw. is it not therefore true? Some would have the Sunne ſet by their watch, and not their watch ſet by the Sunne: ſome meaſure the truth of all the doctrines that they heare by their owne experience, and if their owne experience ſpeake them true, then they are true; otherwiſe not, But I ſay, what then? It may be thou art a man, or woman, that the Lord never gave out a promiſe to thee, not a promiſe to thy ſoule: ſome there are in prayer, that by the ſtrength of their memory can reach in a promiſe; and when Art, and memory reaches in a promiſe into prayer, the ſentence of death, does not then paſſe indeed: but when the Lord gives out a promiſe to the ſoule, then the ſentence of death paſſes upon the buſineſſe, upon the mercy, and upon the meanes that do lead unto it. I appeal unto all the Saints here: Whether ever had ye any great mercy in all your life; but firſt of all, there was a ſentence of death paſt upon it, and upon all the meanes that did lead unto it? And therefore, thought thou ſaieſt, this ſhakes the foundation of thy comfort, truely, better a rotten foundation ſhould be ſhaken, then ſtand.

But you will ſay, Queſt. Is it ſo with the Saints in regard of all their Spirirtuall bleſſings too?

Yes. Anſw. When ever did the Lord give an Ordiance to his p. 160people in the way of a ſpeciall mercy, but firſt of all the ſentence of death came upon the buſineſſe, and upon all the means that did lead unto it?

When did the Lord ever give any grace to his people, but firſt of all the ſentence of death paſt? when ever did the Lord give any incouragement in duty to any of his children, but firſt a ſentence of death paſt? When ever did the Lord give any great injoyment of himſelfe to any of his children, but firſt a ſentence of death paſt? When ever was a poore ſoule made fruitfull, but firſt a ſentence of death paſt? Oh! never any more barren then I, never any more dead then I; Our Lord and Saviour Chriſt, he promiſes his Diſciples, that he would ſend them the Holy-Ghoſt, the Comforter: but before the Comforter came, he goes away himſelfe from them, and they were left, and never in ſuch a ſad condition as immediately before the Comforter came. And if you mind it here, though Abraham had many acts of Faith, yet this act of faith is ſingled out from all the reſt of the actings of Abrahams faith; wherein Abraham is held forth as a patterne for all beleevers. The grace of a godly man, is his ſoules Reſurrection, We are riſen, being riſen with Chriſt, by grace we riſe: Now ſayes the Apoſtle; 'tis in regard of the Reſurrection, is with ſeed that is ſown: it firſt dies, and then it riſes. The Saints, and people of God, they have all their graces, and all their comforts in a way of Reſurrection. This is the way therefore God takes with his people. OnelyOnly, take along with you, theſe three or foure cautionall conſiderations.

Firſt, 1this is to be underſtood concerning the great and the ſpeciall belſſings and mercies which beleevers have. There are ſome bleſſings and mercies that are more common and ordinary; ſome that are more ſpeciall and greater. I do not ſay, that this is true concerning every common and ordinary bleſſing that a beleever hath, that he hath no bleſſing, no mercy; but firſt of all a ſentence of death is put upon it, and upon all the meanes that do lead unto it, but (I ſay) its true concerning the great, and the ſpeciall bleſſings and p. 161mercies. We reade of Abraham that he had other children, it was not ſo in regard of them, but Iſaac was the great bleſſing; it was ſo in regard of Iſaac. The children of Iſrael, they had their daily bread, and their water; their daily proviſions, we do not find it in regard of them: but they had Manna from heaven, and they had water out of the Rock, they had ſpeciall water, ſpeciall bread, ſo in regard of theſe. And therefore if you look into Exod. 15. you ſhall find there at the laſt verſe. They came to Elim, where were twelve Wels of water, (according to the twelve Tribes, every Tribe had twelve) and threeſcore and ten palm trees, (according to the number of thoſe that went down to Egypt,)But now before they had theſe twelve Wels of water, yea reade at the 22. verſe, that they went three dayes in the wilderneſſe, and found no water, at the 25. verſe, you reade of waters they had that were very ſweet: but before that, the water was bitter it was called Marah, And when they came to Marah, they could not drink of the waters of Marah, for they were bitter: therefore the name of it was called Marah. And the people murmured againſt Moſes, ſaying, what ſhall we drinke? and he cried unto the Lord, and the Lord ſhewed him a tree, which when he had caſt into the waters, the waters were made ſweet. The ſpeciall waters and bleſſings of Gods people come to them thus.

Againe, 2the ſentence of death may be put upon your mercy in another mans hand. It was a great mercy, even to Iſaac, that by him all the Nations of the world ſhould be bleſt; but the ſentence of death was put upon this mercy in Abrahams hand, as well as in his owne; Thou comeſt it may be to the preaching of the word, and thou art converted by ſuch a ſermon; thou doeſt not ſee how the ſentence of death was put upon this mercy before thou hadſt it: may be the ſentence of death was put upon it in the Miniſters hand, in the Preachers hand, may be he had laid aſide thoſe Doctrines, and thoſe Truths, and thought to preach upon another matter; may be the ſentence of death was put upon thy mercy in his hand: ſo ſometimes it is in another mans hand.

p. 162Againe, 3though the ſentence of death be put upon a mercy, before a beleever comes to it; yet it is much according to the life of the mercy that is afterward. If the life be great, the death is great, If the life be ſmall the death is ſmall. And ſometimes the ſentence of death falls moſtly upon the apprehenſion: as it was with Hagar; ſhe was in the wilderneſſe, and ſhe thought ſhe ſhould die for want of water: only (ſaid ſhe) I won't ſee my child die, and there was a Well by. So that now, here the ſentence of death lay moſtly upon her own apprehenſion. And thus you have it alſo with Joſhua of whom you reade in the firſt of Ioſhua; the Lord makes him a great promiſe: now therefore ariſe, (ſayes he at the ſecond verſe) go over this Iordan, thou and all this people; every place the ſole of your foot ſhall tread upon; that have I given unto you. And at the latter and of the fift verſe. I will be with thee, I will never leave thee nor forſake thee. Now if you look into the ſeventh Chapter, you find that Joſhua had rent his clothes (in the ſixt verſe) and fell to the earth upon his face, before the arke of the Lord, untill even-tide, and Ioſhua ſaid alas, O Lord God, wherefore haſt thou at all brought this people over Iordan, to deliver us into the hand of the Amorites, to deſtroy us? would to God we had been content, and dwelt on the other ſide Jordan, why? whats the matter? you read there went up 3 thouſand men of the Iſraelites, and thirty ſix men of them were ſmote by the men of Ai. Here was cauſe now of fear, but no cauſe of ſuch expreſſions as did fall from Ioſhua: a ſentence of death paſſes upon the mercy, but it lay moſtly upon the apprehenſion of Ioſhua. Sometimes it fals more upon the apprehenſion, and leſſe upon the thing, ſometimes it fals more upon the thing, and leſſe upon the apprehenſion: but alwayes more or leſſe, when God intends any great or ſpeciall mercy to his people, to the children of Abraham, he does firſt cauſe the ſentence of death to paſſe upon it, and upon all the meanes that do lead unto it.

You will ſay then, Queſt. why does God give the promiſe? I confeſſe this is true, I ſeldome had any great mercy in all my dayes, but firſt of all, the ſentence of death came upon p. 163it: But one thing ſeemes very ſtrange to me; that the Lord ſhould give out a promiſe, firſt a promiſe given out, and then comes the ſentence of death upon the mercy, and upon the meanes that do lead unto it. What ſhould be the meaning of this? why does the Lord deal thus, give out a promiſe firſt?

A promiſe is given out twice. At the firſt, Anſw. 1 before we do uſe the meanes, to incourage us thereunto. Afterwards upon ſome incouragements that we do meet with in the uſe of means.

When the Lord does firſt give out the promiſe, a ſentence of death then paſſes, that he may ſhew you where the mercy lies. As the mother does deale by her child; ſhowes the child where the meat ſtands: child, thou art not yet fit for it, thou ſhalt have it in due time, look, here it ſtands. Or as a father that ſhowes the child where the money lies: child, time is not yet, but there the money lies, ther's the bag it's in, none ſhall take it from thee. So does God do: you thinke that the Mercy lies in the ſecond cauſe; No, ſayes God, here, here's the bag that it lies in. Therefore he does firſt give out the promiſe, that he may tell the ſoule where the Mercy lies, ſhow the ſoule where it is.

And then againe. Anſw. 2 God does therefore give out the promiſe, notwithſtanding the ſentence of death; becauſe he intends not to give the Mercy preſently. You think it may be, that aſſoone as you have a promiſe ſet on upon your heart, you ſhall preſently injoy the Mercy: Nay, but God does therefore give you a promiſe, becauſe you ſhall not have it preſently.

As for Example: If I would pay a man my money down preſently, I would not give him a bond: but my very giving him a bond, argues, I am not to pay him preſently. So the Lord, he gives out a promiſe, and you thinke now, you muſt have it preſently: No, (ſayes the Lord) but becauſe a ſentence of death is to come, and thou ſhalt not have it preſently; therefore I give out the promiſe.

And againe thirdly, Anſw. 3 God does therefore give out the promiſe notwithſtanding his ſentence of death: that your hearts p. 164may be borne up againſt all diſcouragements, when the wombe of the ſecond Cauſe ſhall be dead. God ſees that his child, or ſervant, is going to a great ſtorme: ther's ſuch a child of mine (ſayes God) he is going into a great ſtorme, and his Faith will be put to a great ſtreſſe; therefore I will furniſh him with Cables, and good Anchors; I'le throw him out a promiſe. You thinke, becauſe God gives you a promiſe, becauſe God gives you Cables, becauſe God gives you Anchors, therefore you ſhall come to land preſently: the Lord does therefore give you a promiſe, becauſe he does ſee that a ſtorme is coming: you miſtake the way of God in his promiſe, this is Gods way, he gives out a promiſe, and then cauſes the ſentence of death to paſſe upon the buſineſſe, and upon all the meanes that do lead unto it.

I come unto the Application.

Whilſt I ſtand upon this truth,Applicat. me thinkes I ſee matter of great, and everlaſting incouragement to all the Saints and people of God: be not diſcouraged, but rather keep ſilence, waite, and ſtay upon God when the darkeſt times go over your head; when the ſentence of death is put upon the Mercy, and bleſſing which you do moſt deſire. This is Gods way, when he intends any great Mercy to any of his children, he puts a ſentence of death firſt upon it. Oh! when death ſits upon the meanes,Pſal. 116.11.Ps 116:11 then we conclude all's dead, the Mercy dead, all's gone; and we are very apt to have deſpairing thoughts, and to make deſpondent concluſions. I ſaid in my haſt (ſayes he) all men are liars: Samuel ſayes, I ſhall have a Kingdome; the ſentence of death is put upon the buſineſſe; All men are liars. Pſal. 31.22.Ps 31:22So in another place: I ſaid in my haſt, I am caſt out of thy ſight: ſhall I ſee the face of God? nothing but death upon all the means;Iſai. 38.11.Isa 38:11 I am caſt out of thy ſight. So with Hezckiah, I ſaid (ſaies he) I ſhall be caſt out of the Land of the living. And ſo now adayes: I thought indeed that we ſhould have had a Reformation; but now nothing but ſad Diviſion: I thought we ſhould have had free enjoyment of al the Ordinances: but now the ſentence of death put upon all. I had thought I ſhould have had Aſſurance, and never doubted again; but now death put upon it, p. 165and upon all the means that do lead unto it: all's dead, all's gone: Oh! we are very apt to be much diſcouraged, & to make ſtrange concluſions when death comes upon the meanes: 'tis a hard thing to keep from ſuch concluſions: For the buſineſſe comes to a Vote (as it were) it comes to a Vote before the Soule. The queſtion is (ſayth the Soule) whether I ſhall be ſaved or no? As many as are for the Affirmative, ſay, I: I, ſayes the Promiſe. As many as are for the Negative, ſay, No: No, ſayes Threatnings; and, No, ſayes guilty Conſcience; No, no, no, ſayes a thouſand ſinnes. The queſtion is, whether I ſhall be delivered or no? I am in ſuch an Alliction, and ſtraitneſſe; the queſtion is whether I ſhall be delivered or no? As many as are for the Affirmative, ſay, I: I, ſayes the Promiſe. As many as are for the Negative ſay, No: No, ſayes Providence; No, ſay all ſecond Cauſes, and all the meanes round about; No, no, no, ſay a thouſand ſinnes. Now my beloved, its a hard thing for a poor Soule to give an Affirmative with the bare Promiſe, when all elſe gives a Negative: but the reaſon is, becauſe this truth that now I am upon, is not by you; were but this truth by you, it were eaſy to give an Affirmative with the bare Promiſe, when death ſits upon all the meanes. As for example: Suppoſe our Army by in the field, engaged with the enemy; a Troupe routed, a Regiment routed, a Wing routed; Come, (ſayes a carnall Souldier) fellow Souldiers, ſhift for your lives, for we are all undone and ſpoil'd: Nay, not ſo, ſtay (ſayes the beleeving Souldier) this is Gods way; when God intends any great Mercy to his people, he does firſt of all put the ſentence of death upon it, and upon all the meanes that do lead unto it: and therefore, come, fall on, fall on, brave hearts, fall on; for this is Gods way: ans ſo it proves many times.

Or ſuppoſe a man be in ſome perſonall ſtraite or affliction: the Devill, the Tempter he comes; ye ſee in what ſtraite ye are; ther's no meanes at all for your deliverance, you had as good take ſuch and ſuch an indirect courſe; why ſhould you waite any longer? Nay, ſayes the Soule, but I have p. 166learned otherwiſe: when God intends any great Marcy to his children, he does firſt of all put the ſentence of death upon it, and upon all the meanes that do lead unto it: and therefore I will waite on God ſtill, I may be in Gods way, this may be Gods way; it may be the Lord is in a way to give me a greater Mercy then ever I had in all my dayes. Oh! my Beloved, that you would but gird this truth upon your thigh, how might you cutt off all diſcouragements as they riſe upon you.

You will ſay, Queſt. How does this cutt off diſcouragements? ſome things there are that die, and never riſe again, as Beaſts: ſome things there are that die, and do riſe again, as Men: The ſentence of death is upon the Mercy that I do much deſire; and did I know indeed, that it ſhould riſe again, it were a matter of great Incouragement to me, but that I do not know.

For Anſwer, Anſw. I ſhall onelyonly ſay thus much to it: A may be of Mercy, is a ſufficient ground for our reliance and ſupport of the Soule upon God. Marke, there is two acts of Faith; the Faith of Reliance, and the Faith of Aſſurance; Aſſurance, that cauſes Joy; Reliance that cauſes Quietneſſe: Accordingly there are two Objects of Faith; A ſhall be of Mercy, that is the Object of Aſſurance; A may be of Mercy, that is the Object of Reliance. Ye ſhall obſerve therefore, that when the Lord would call out his people to an act of Reliance upon him, he holds out a may be of mercy to them:Zeph. 2.3.Zeph 2:3 Seeke the Lord, ye meeke of the earth; ſeeke righteouſneſſe, ſeeke meekneſſe; it may be ye ſhall be hid in the day of the Lords anger; ye know the place in Zephaniah: And if you looke into the 1 Samuell the 14. Chapter, ye ſhall find, that this may be was that encouraged Jonathan (at the 6. verſe) Jonathan ſaid to the Young man that born his Armour: Come, and let us go over unto the garriſon of theſe uncircumciſed: it may be that the Lord will worke for us; for there is no reſtraint with the Lord to ſave by many, or by few. It may be the Lord will work for us, for there is no reſtraint with the Lord, to ſave by many or by few. This encouraged Jonathan, p. 167and hereby he incourages his Armour-bearer. So, when a man can ſay thus: it may be the Lord will ſhow Mercy to me in ſuch a work, or in ſuch a buſineſſe; there is no reſtraint with him; it cauſes the Soule to rely on God. Now this Doctrine, it holds forth a may be to you, a may be of Mercy to you; though you have not an Aſſurance that this mercy that hath the ſentence of death upon it, will certainly riſe againe; yet notwithſtanding, ſeeing it is Gods way, this is Gods way with the Children of Abraham; when he intends to give a ſpeciall Mercy, he does put a ſentence of death upon it. This holds forth a may be unto you, a may be of Mercy this Doctrine holds forth unto you. Why therefore (my beloved) ſhould we not relie upon God, when the ſentence of death is put upon the meanes, upon all the meanes that does lead unto the Mercy that you moſt deſire?

But you will ſay unto me; Is there no way, Queſt. no meanes to ſpy out Gods meaning in this particular? Oh! that I did but know, whether this Mercy that hath the ſentence of death upon it, ſhall riſe again: how ſhall one know that? are there no meanes to know it? whether a Mercy ſhall riſe againe, when the ſentence of death is upon it?

I ſhall ſpeake but two things unto that, briefly.

A Chriſtian may have ſome perſwaſion of the Reſurrection of his Mercy when the ſentence of death is put upon it; Anſw. 1 by the frequent viſitings of the promiſe; marke, when God intends any ſpeciall Mercy to his people, he gives out a promiſe; then comes the ſentence of death: but if he intends to fulfill the promiſe; he does cauſe the promiſe frequently to viſit the Soule, even when the ſentence of death is upon the buſineſſe; often to knock at the doore of the Soule. When there is Good-will between two Young people kept from marrying by their Parents, and the Young man often is at the houſe; ye ſay, ſurely, if the Parents were but dead, there would be a marriage quickly, by the frequent viſitings. So now, when the promiſe does frequently p. 168viſit the Soule in the time when the ſentence of death is upon the buſineſſe, it argues that the Mercy is not quite dead. Moſes had a promiſe in a viſion: the Buſh burning, and not conſuming; Iſrael in Egypt, and not deſtroyed: Moſes, he carries this promiſe along with him in his boſome: indeed we do not reade of it till Moſes comes to die; and when Moſes comes to bleſſe the People:Deu. 33.16.Deut 33:16 The good will of him that dwelt in the Buſh, be with you. This ſame promiſe kept Moſes company all along; and though the ſentence of death was often put upon the buſineſſe, yet notwithſtanding, in that the Mercy came and viſited him, it argued that this promiſe was not quite dead. So by the frequent Ʋiſitings of the ſame promiſe;Job. 14.9.Job 14:9 Though the Tree be cutt down; yet through the ſent of thoſe waters it ſhall riſe again.

But eſpecially, 2in the ſecond place: A Chriſtian may have ſome comfortable perſwaſion, that the Mercy is not dead, but ſleepeth By the Firſt-fruits of the promiſe. When the Jews kept the Feaſt of the Firſt-fruits; they knew that the Harveſt was not farre off. And ſo, when the Firſt-fruits of a Mercy comes, we may know that the Mercy, or bleſſing is not farre off. Beloved, God does uſe to give the Firſt-fruits of a bleſſing, before the great bleſſing comes. It's a good ſpeech of one ſayes he: God does with the ſame ſeale, ſeale divers matters; one Mercy is made a ſeale to another. God does give one Mercy, as a pledge of another, and as a ſeal of another. And ſo our Saviour Chriſt does, in that 9. Chapter of Matthew, we reade of a certain Ruler, that came to him for his Daughter; and he ſaid, (at the 18. verſe) My Daughter is ever now dead, but come, and lay thine hand upon her, and ſhee ſhall live. Here was his unbeliefe, that he ſhould ſay: Come and lay thine hand upon her; Chriſt could have healed her, without coming to her: But Jeſus aroſe, and followed him. And behold a woman (at the 20. verſe) which was diſeaſed with an iſſue of blood twelve years, came behind him, and touched the hem of his garment: Jeſus turned him about, and when he ſaw her, he ſaid, Daughter, be of good comfort, thy p. 169Faith hath made thee whole. And the woman was made whole from that ſame houre: And when Jeſus came into the Rulers houſe, and ſaw the Minſtrels, and the People making a noiſe: He ſaid unto them, Give place, for the maid is not dead, but fleepeth: And they laught him to ſcorne. He did a miracle in the way, as a pledge unto them that he would do this miracle alſo, that he would raiſe up his daughter: and by this miracle that he did in the way, he did give them a ſeale of the miracle following, of the Mercy following. Thus he does many times.

Thus he dealt by David: the Lord made David a promiſe of the Kingdome, to give him the Kingdome, bring him to the Throne: David, he is thruſt out into the Wilderneſſe: well, when he is there, Saul he perſecutes him, hunts him; Saul, comes ſo neare him, as that Saul is on one ſide the hill, and he on the other, nearer: But even there Saul is delivered into the hand of David. This now, this Mercy here in the Wilderneſſe, was a pledge to him of the Kingdome afterward. So now is it with you: hath the Lord given you a promiſe of ſome great bleſſing, or ſome great Mercy? and thereupon does the ſentence of death come upon it, and upon all the meanes that do lead unto it? In the interim, between the promiſe, and the fulfilling; does the Lord deliver you from ſome affliction that riſes up in your way: the Interim-mercy, the deliverance being of the ſame nature with the Mercy promiſed, is a pledge unto you, that the Mercy ſhall riſe againe; though the ſentence of death be now upon it. And thus you ſhould look upon things.

But while I am upon this, 'Tis enough for the Reliance of the Soule upon God, A may be of Mercy: I ſay, a may be of Mercy, is enough for the act of Reliance. And this Doctrine alwayes hold forth this truth unto you, that there is a may be; becauſe, when God intends to fulfill his promiſe, by giving any ſpeciall bleſſing, or Mercy to the children of Abraham; he does firſt of all put the ſentence of death upon the bleſſing, and upon all the means that do lead unto it. p. 170Shall we not then waite upon him? keep ſilence in the day of trouble.

I'le give you two or three incouragements hereunto, and ſo I will winde up all.

Beloved, 1The ſentence of death (you ſay) is upon the Mercy, or the bleſſing that you do much deſire. If ever the Mercy riſe, and the grave-cloathes be taken off; it ſhall be the choiſeſt Mercy that ever you had in all your lives. Abraham had divers ſons, but the jewell was Iſaac, the dead Mercy: Hannah had divers children, but who like Samuel? the found Mercy? Mercy once loſt, and then found, is a choiſe Mercy, it is the greateſt Mercy. Firſt I ſay, If ever you come to find the Mercy you have loſt; if ever that riſe which the ſentence of death is put upon, it ſhall be the greateſt Mercy. Job had a good Eſtate: but when all was plunder'd, a ſentence of death came upon all: when he came to his comforts, and his Eſtate againe, then it was done. Some have obſerved concerning Joſeph, that according to the ſeverall links of his Affliction, were the pearles in the crown of his Mercy: Ther's obſerved ſome eight or nine. I ſhallnot have time to inlarge my ſelf in them; onelyonly thus: Joſeph he is ſold by his Brethren into Egypt; Anſwerable unto that, Joſephs Brethren come down to Egypt, and worſhip before him. Joſeph is accuſed for wronging his Miſtriſſe, ſad reproaches caſt upon him; Anſwerable to that, a Herauld proclaimes before him: This is the man whom the King honours. Joſeph is thrown into priſon, the irons enter into his ſoule; Anſwerable to that, a chaine of gold is hung about his necke. Joſeph a poor ſtranger, brought as low, as ever man was; Anſwerable to that, he is made next in the Kingdome to Pharoah. Beloved, if the dead Mercy riſe: as your bodies when they riſe, they riſe in glory: So when the Mercy riſes, 2it will riſe a glorious Mercy. And as it ſhall be the greateſt Mercy that ever you had: ſo it ſhall be the ſureſt. That is moſt certain, that is certain after uncertainty. Whoſe aſſurance was like to Thomas's? Oh! ſayes Thomas, My Lord, and My God; two My's, p. 171My Lord, and My God; it came out of doubting. A Tree that ſtands after ſhaking, ſtands the moſt firmly: Aſſurance after doubting is the ſtrongeſt Aſſurance, ſureſt Aſſurance. As 'tis the greateſt Mercy; ſo I ſay, it ſhall be the ſureſt Mercy, if ever the Mercy riſe.

And then againe, Laſtly: 3As the ſureſt, ſo it ſhall be the ſweeteſt Mercy. The children of Iſrael, they had wholeſome meat, and water, and drinke: but the ſweeteſt water was that, which they had after no water: water out of a rocke, that was like hony: And a Mercy that comes out of a rocke, that comes from out of the ſentence of death, from under death; it ſhall be the ſweeteſt Mercy. You know what the Father of the Prodigall ſayes, when his ſon was come home: he cals his friends together:Lak. 15.32. Come (ſayes he) and make merry with me; for this my ſon was dead, and is now alive: Cals his friends together, and ſpeaks thus unto them. So ſhall it be with the Soule, when the Mercy loſt, is found, when the Mercy dead is raiſed: then the Soule ſhall call in his friends; Come, O my friends; Come, Ile tell you what the Lord hath done for my Soule: here, here is a Mercy dead, and 'tis now alive: Come, make merry with me, O my friends; this my Aſſurance it was even dead, and 'tis now alive: Oh! this Bleſſing, this Bleſſing it was dead; but 'tis now alive: Come and make merry with me, O my friends; for this Mercy was dead, and 'tis now alive. Thus I ſay: if this Mercy riſe that hath the ſentence of death upon it; it ſhall be the greateſt Mercy; it ſhall be the ſureſt; and it ſhall be the ſweeteſt Mercy, that ever you had in all your dayes. And therefore, who would not waite upon the Lord? who would not waite upon the Lord, when the ſentence of death is put upon the Mercy, and upon all the manes that do lead unto it? Oh! my beloved in the Lord; that you would but poſſeſſe your hearts of this one Truth, this Mercy: how quiet would your Soules be under all the diſtempers, and the troubles of the time; Nationall diſtempers, Perſonall diſtempers. When you look upon the troubles that are abroad; yet your hearts would be quiet, and you p. 172would ſay, well, but yet notwithſtanding, we may be in the way to the greateſt Mercy that ever England ſaw; why ſhould we be thus diſcouraged? Oh! my Soule waite upon God, this is Gods way; he never gives any great Mercy to any of his people; but firſt he does put a ſentence of death upon it, and upon all the meanes that do lead unto it: And therefore, notwithſtanding all, yet we may be in Gods way: Therefore, Oh! my Soule, waite on him.

Thus much for this time.