Christ and the Covenant, Sermons · Sermon 10
Preventing Mercy. SERMON X.
Pſalm 21.3.
For thou preventeſt him with the bleſſings of goodneſſe.
Thou haſt given him his hearts deſire, and haſt not with-holden the requeſt of his lips, Selah. For thou preventeſt him with the bleſſings of goodneſſe.
THis Pſalm is a Pſalm of Thankſgiving, wherein the Pſalmiſt doth profeſs, that he will joy in the Lord, verſ. 1. The King ſhall joy in thy ſtrength O Lord, and in thy ſalvation how greatly ſhall he rejoyce! Why ſo? becauſe that the Lord had heard and granted his Petition, Thou haſt not with-holden the requeſt of his lips, verſ. 2. yea, more then ſo, Thou haſt given him his hearts deſire, verſ. 2. yea more then ſo, thou haſt given him more then he asked, for he asked life of thee, and thou gaveſt it him, even length of dayes for ever and ever, verſ. 4. Yet more then ſo, thou haſt not onelyonly given him his hearts deſire, an anſwer to his Prayer, and more then he prayed for, but thou haſt prevented him with the bleſſings of goodneſs. As if he ſhould ſay, Lord, I never asked a Kingdome, I never thought of a Kingdome, but thou haſt prevented me with the bleſſings of thy goodneſs, and thou haſt ſet a Crown of pure Gold on my head; bleſſings of goodneſs in the Hebrew is put for good bleſſings, wherewith the Lord did anticipate the Pſalmiſt; for thou preventeſt him with the bleſſings of goodneſs; in the conſideration of which preventing Love and Grace, his heart was much warmed, and affected.
From whence then I take up this Note or Doctrine.
Doct. That it is a ſweet thing, and worthy of all our thankful acknowledgements to be prevented with the bleſſings of Gods goodneſs, or Gods good bleſſings.
Preventing mercy is ſweet mercy, ſoul-refreſhing mercy, which a thankful gracious heart doth well obſerve, and in the obſervation thereof is much refreſhed therewithall.
For the opening and proſecution of which Argument, firſt I ſhall labour to ſhew that it is no new thing for God to walk in the way of preventing mercy with the Children of Men. Secondly, How, and in what reſpects God will prevent us with his mercies, or his bleſſings. Thirdly, What thoſe choiſe bleſſings are, wherewith God will prevent the Children of Men. Fourthly, Why God will carry on the work of his mercy in a way of preventing Love. Fifthly, What there is in this preventing Love, that ſhould be ſo ſweet and ſoul-refreſhing to a thankful gracious heart. And Sixthly, In caſe that God hath prevented any of us with his love or mercy, what is our duty that doth flow from thence.
1. It is no new thing for God to walk in a way of preventing love and mercy with the Children of Men: Thus he hath alwayes dealt, doth deal, and will deal ſo; thus he hath alwayes dealt, ſo with the World, ſo with the Nations of the World, ſo with great Towns and Places, ſo with Families, and ſo with particular Souls.
1. As for the World; Did not God firſt come with his mercy to the World, before the World made after it? God ſo loved the World, that he gave his onelyonly begotten Son: But how did he give this gift? Did we beg it firſt, did we ſeek it firſt, or did he firſt prevent us with it? When Adam, and all the World in Adam had ſinned, fallen, did Adam and the World firſt go to God for Chriſt, or for the promiſe of Chriſt; or did God firſt give out the promiſe of Chriſt, before Adam or the World ſought it? The Seed of the Woman ſhall break the Serpents head; God firſt gave out this promiſe of Chriſt, before Adam or the World ſought it. Thus in regard of the World.
2. And as he hath dealt thus with the World, in regard of preventing mercy, ſo with the Nations of the World: with the Nation of the Jews; ſo in the 16 of Ezek. When thou layedſt in thy blood, and no eye pittied thee, I paſſed by thee, and ſaid unto thee, live. So when the Nation of the Jews ſhall yet be converted again: He is found of thoſe that ſeek him not: it is ſpoken of the calling of the Jews. And as for the Nations of the Gentiles, ſayes our Saviour Chriſt to his Diſciples, go teach all Nations. Did the Nations of the Gentiles come to Chriſt, and ſay, Lord, the Nation of the Jews have rejected thee, now then let the Goſpel come to us, and we will receive it? No, but ſayes our Saviour Chriſt, Go, teach all Nations, whatever they be, Rich or Poor, High or Low, whatever they be, Go teach all Nations, and I will be with you, for their Converſion, for their Salvation, to the end of the World. Thus in regard of Nations.
3. So alſo in regard of Towns, great Towns, Places, Corporations. What worſe Town then that of Capernaum, which afterward was exalted to Heaven? But did Capernaum firſt come to Chriſt, or did Chriſt firſt go to Capernaum? Chriſt firſt went to them, Mat. 4. Ye read of ſeveral Towns in the Acts of the Apoſtles that did receive the Goſpel by the hands of the Apoſtles, Iconium, Derbe, Lyſtra; but did theſe Towns firſt ſeek to the Apoſtles, and ſay, Pray come and Preach Chriſt to us, or did the Apoſtles firſt go to them? The Apoſtles firſt went with Commiſſion from God to them. Thus in regard of Towns.
4. And as God dealt thus with Towns, preventing Towns and Corporations with the means of Grace, when they never thought on it, ſo in regard of Familes. Who doth not know how God by his mercy did prevent the Family of the Jaylor, converting that Family by his preventing Love? Who doth not know how God dealt by Zacheus and his Family: Zacheus got up the tree, may be, in curioſity among the multitude to ſee Chriſt go by, but Chriſt ſeeing him, invites himſelf to his houſe, Come down Zacheus, for to day I muſt abide at thy houſe. Did Zacheus firſt invite Chriſt? or did Chriſt firſt invite himſelf? Chriſt firſt invited himſelf. Thus in regard of Families.
5. And as for particular ſouls, you know how it was with Mathew the Publican ſitting at the receit of Cuſtome; Come and follow me, ſays Chriſt, preventing of him. And you know how it was with Paul, I was a Blaſphemer, and I was a Perſecutor, but I obtained Mercy: How ſo? Did he ſeek it firſt? No, ſayes he, I went breathing out threatnings againſt the people of God, and God met me, And unhorſed me, God prevented me with his grace and mercy: Thus Paul. And pray tell me, what do you think of that whole Chapter, Luke 15? There are three parables; the parable of the loſt Groat, of the loſt Sheep, and of the loſt Son. The Woman loſt her Groat, and ſwept to find it; but did the Groat make firſt towards the woman, or the woman make after the Groat firſt? The Shepherd loſt his Sheep; but did the Sheep make firſt after the Shepherd, or the Shepherd after the Sheep? Indeed it is ſaid concerning the loſt Son, that he firſt takes up a reſolution, I will return home to my Father; but when his Father ſaw him afar off, he ran and met him, and imbraced him, and welcomed him home; Why? but to ſhew that the work of Grace and Mercy ſhall be all along carryed on in a way of preventing love. Thus it was with the World from the beginning, thus with the Nations of the Jews and Gentiles, thus with great Towns and Corporations, thus with whole Families, and thus with particular Souls: It is no new thing therefore for God to walk in a way of preventing love towards the children of men. That is the firſt.
II. Well but then ſecondly, How, and in what reſpects will God prevent us with his mercies, or with his good bleſſings?
He will prevent us with his Mercies,
1. Firſt, In reference to our own deſervings; when we deſerve evil, we ſhall receive good. Is it not a great prevention, when a man ſhall deſerve evil, to receive good? Thus will God deal with men ſometimes: He hath not dealt with us after our ſins, nor rewarded us according to our iniquities. Did not Moſes deſerve a ſharp chiding, and to be beaten out of his excuſes, when God ſent him upon his work, and he ſtood excuſing the matter ſo long? Exodus 4. he ſaid, O my Lord, ſend I pray thee by the hand of him whom thou wilt ſend: and the anger of the Lord was handled againſt Moſes: What was the iſſue of it? Inſtead of blows, mercy, inſtead of chiding and threatning, a promiſe; And he ſaid, is not Aaron the Levite thy Brother, I know that he can ſpeak well, and lo, behold he cometh forth to meet thee, and when he ſeeth thee he will be glad in his heart; and thou ſhalt ſpeak unto him, and put words in his mouth, and I will be with thy mouth, and with his mouth, and will teach ye what ye ſhall do: Here is good in the ſtead of evil. Thus God prevents us with his mercies, in reference to our own deſervings.
2. As God doth prevent us, thus in reference to our own deſervings, ſo he doth prevent us alſo in reference to his own proceedings of common providence. Look when God doth give in a mercy, that is beyond the reach of the ſecond cauſe, that is ſtronger or greater then the root of the ſecond cauſe will bear, or beyond common providence, then God is ſaid to prevent us with his mercy: Now thus God doth many times give in a mercy, that the Root of the ſecond cauſe cannot bear. So he gave Elizabeth a Child, and Sarah a Child, when they were old; With this ſtaff came I over this brook (ſayes Jacob) and lo, I am become two bands. And thus Iſrael ſaid, A Syrian ready to periſh was my Father (Deuteron. 26.5.) and he went down into Aegypt, and ſojourned there with a few, and became there a Nation, Great, Mighty, and Populous. A Syrian ready to periſh was my Father: As if a man ſhould ſay, I came here to London poor, having but my Pen and Inkhorn by my ſide, and now I am riſen up to a great Eſtate, beyond all my own Parts, Wits, and Endeavours, for the Lord hath prevented me with the bleſſings of his goodneſs. Thus God doth ſometimes prevent us with his mercy, in reference to his own proceedings of common Providence, or the courſe of Nature.
3. And then again Thirdly, As the Lord doth thus prevent us with his mercy in reference to his own proceedings of common providence, ſo he doth prevent us with his mercy in reference to our own preparedneſs. Look when God doth give in a mercy that we are not prepared for, then God is ſaid to prevent us with his mercy. Now was it not a great and choice mercy for the Ark to be brought home again to Iſrael? Yet notwithſtanding you ſhall find they were not prepared for it; before they were prepared, God gave them in the Mercy, the Ark came back, 1 Sam. 6. Chapter, but their preparation you read of in the 7 Chap. And Samuel ſaid to all the Houſe of Iſrael, if you do return unto the Lord with all your hearts, then put away the ſtrange Gods, and Aſhtaroth; and the Children of Iſrael did put away Baalim & Aſhtaroth, and ſerved the Lord onelyonly. This was after the Ark came home; ſo then the Ark returned before they were thus prepared. And you know what is ſaid in the 57 of Iſa. For the iniquity of his Covetouſneſs I was wroth, and ſmote him, I hid me and was wroth, and he went on frowardly in the way of his heart: What then? verſ. 18. I have ſeen his wayes and will heal him, I will lead him alſo, and reſtore Comforts to him, and to his Mourners; over, and beyond all preparations, for he went on frowardly in the way of his heart, and he was not prepared but notwithſtanding his want of preparation, I have ſeen his wayes and will heal him, and will reſtore comforts to him, and to his Mourners. Thus God doth ſometimes prevent us with his mercy, in reference to our own preparedneſs for his mercy.
4. As God doth prevent us with his mercy, in reference to our preparedneſs for his mercy, ſo he doth prevent us with his mercy, in reference to all our Prayers. Look when God gives in a mercy before we pray for it, then God is truly ſaid to prevent us with his mercy. It is ordinarily ſaid, God will not ſet in his mercy before our Oven be hot; but if God ſhould never ſet in his mercy till our Oven and Hearts be hot in Prayer, we had been an unredeemed people to this day: though God will anſwer Prayer, yet he will be found alſo of them that ſeek him not. Do ye ſay, why then ſhould we pray? I anſwer, that you are to pray, not only becauſe it is your duty to pray, but, the more God works in an extraordinary way, the more it is our duty to be found in the uſe of ordinary means: And what if I ſay, that the ſame mercy may come as an anſwer of prayer, and yet in a way of preventing love too? What ſay you to the caſe of Hezekiah? When he was ſick he prayed, and God heard his prayer, and health came as an anſwer of prayer, and yet he was prevented, for fifteen years more God gave in to him, which was beyond his prayer. You know how it was with Zacharias; ſayes the Lord, I have heard thy prayer, and gave him a Child, yet he did not pray for a Child, for he could not believe that he ſhould have a Child; ſo that God gave him a Child in a way of preventing mercy, and yet it was in anſwer of prayer too. So here in the Text, Thou haſt given him his hearts deſire, and haſt not with-holden the requeſt of his lips, for thou haſt prevented him with the bleſſings of thy goodneſs; Why? why although the mercy received may be an anſwer of prayer in regard of the body of it, yet it may come in a way of preventing love, as to the moreneſs of it; ſo it was with David, ſo with Hezekiah, and ſo with Zacharias. That's a fourth thing, God doth ſometimes prevent, as in reference to our prayer, giving in mercy beyond all our prayers.
5. And then fifthly, As God doth prevent us in reference to our prayers, ſo in reference to our believing thoughts or expectances. When the Lord turned the Captivity of Zion, we were like them that dreamed: why were we as them that dreamed? Why, truly we never looked for it, nor expected it, we did not think on it, it was beyond all our expectations. Thus God doth prevent us ſometimes in reference to our expectances, to our faith, and to our thoughts.
6. As he thus prevents us with his mercy in reference to our thoughts, and faith, and expectance, ſo in reference to his own promiſes, and the conditions thereof; if I promiſe a man a kindneſs upon a condition, and do that kindneſs for him when he hath not performed the condition, then I prevent him with kindneſs. Now the Lord hath promiſed many a mercy upon a condition, and yet given the mercy when we have not performed the condition; I ſaid (ſayes David) I would confeſs my ſin, and thou Lord forgaveſt my iniquity. Lord, thou haſt made a promiſe of forgiveneſs, upon condition of our confeſſion and humiliation; I did not go ſo far, I did but ſay, I would confeſs my ſin, and thou prevented'ſt me with thy forgiving Love. Thus now you ſee, how, and in what reſpects God doth prevent us with his mercy; he doth prevent us with his mercy in reference to our deſervings, in reference to his own proceedings of Common Providence, in reference to all our Prayers, in reference to our Faith and Expectance, in reference to our Preparedneſs, and in reference to his own Promiſes, and the conditions thereof. That's the Second.
III. Well but then thirdly, what are thoſe choice bleſſings, wherewith God will prevent his people?
What not? But the greater the bleſſing is, the more it is ſteeped in Preventing Love. There are outward bleſſings, and there are inward bleſſings, there are temporal bleſſings, and there are eternal bleſſings; Now though the preventing love of God doth ſhine forth in all, yet the greater the bleſſing or the mercy is, the more it is irradiated with the beams of preventing Love.
Will ye inſtance?
1. Firſt, Will ye inſtance in the great matter of our Redemption? What greater mercy or bleſſing then our Redemption, in and by Jeſus Chriſt? that's of Grace; in whom we have Redemption through his blood, the forgiveneſs of our ſins, according to the riches of his Grace. And when Chriſt came into the World in reference to our Redemption to take our Nature upon him, do but ſee what a pack of wicked men were then extant upon the ground, in the Luke 3.1. Now in the fifteenth year of the Reign of Tiberius Caeſar, (there s one) Pontius Pilate being Governour of Judea, (there's another) and Herod being Tetrarch of Galilee, (there's another) and his Brother Philip Tetrarch of Iturea, Annas and Caiphas being High-Prieſts, the Word of God came unto John the Son of Zacharias in the Wilderneſs. And why was Chriſt born in ſuch a time as this, and among ſuch Company, but all to ſhew, that the work of our Redemption was to be carried on in a way of Preventing Love.
2. Or will ye inſtance in the matter of our Converſion: What greater mercy or bleſſing then our Converſion? yet look into the 33 of Job, and you ſhall ſee, how that Mercy comes ſwimming down the ſtream of preventing Love. God ſpeaketh once, yea twice, and yet man perceiveth it not; What then? In a dream, in a viſion of the night, when deep ſleep falleth upon men, in ſlumbrings upon the bed; then he openeth the ears of men, and ſealeth their inſtruction.
3. Or will ye inſtance in the matter of our Juſtification: What greater mercy or bleſſing then that of our Juſtification? Yet this alſo comes ſwimming down the ſtream of preventing Love, for he juſtifies the ungodly. And in the 4th of the Romans it is ſaid of Abraham, that he was juſtified, not yet circumciſed, for we ſay, that faith was reckoned to him for righteouſneſs, verſ. 9. How was it then reckoned, When he was in circumciſion or in uncircumciſion, not in circumciſion but in uncircumciſion? Why, why not in circumciſion, but in his uncircumciſion? but to ſhew that this mercy of Juſtification muſt be carryed on in a way of preventing Love.
4. Or will ye inſtance in the matter of our Sanctification? What greater mercy then to be truly ſanctified? Yet this alſo comes ſwimming down the ſtream of preventing Love; I will waſh ye with clean water: Such and ſuch were ſome of you, but ye are waſhed, but ye are ſanctified in the Name of the Lord. This alſo in a way of preventing Love.
5. Will ye inſtance in the matter of Conſolation? What greater mercy t…en for a poore drooping ſoul to be truly comforted? This alſo comes in a way of preventing Love; e're ever I was aware, before I was aware, ſaith the Spouſe, My Soul was as the Charets of Aminadab; I was unwilling to receive the Promiſe, my Soul refuſed to be comforted, but, e're ever I was aware, my Soul was as the Charets of a willing people, of Aminadab, that is of a willing people. When Chriſt was dead, how ſad was Mary; Chriſt did but come unto her, and ſay, Mary, and ſhe was comforted.
6. Will ye inſtance in the Revelation of the truths of the times? What greater bleſſing, then for a man to be well acquainted with the truth of the times, in oppoſition to Antichriſt? Now ſayes John in the 1 of Revel. (when theſe truths were given out) I heard a voice behind me; before I was aware God prevented me, acquainting me with theſe truths of the Revelations.
7. Or will ye inſtance in outward bleſſings or mercies? then I'le appeal to you; In the great turnings of your lives, hath not God prevented you with his bleſſings? It is true, we are to trade in a way of Prayer to gain outward bleſſings, and mercies; but I ſay, when ever did you meet with any great turn of your life, but it was caſt by preventing Love before Prayer came in? So that do ye ask what are thoſe choiſe bleſſings wherewith God will prevent his people? You ſee here what they are. So I have done with the third thing.
IV. Now Fourthly, Why will God carry on the work of his Mercy in a way of Preventing Love?
1. Firſt, Becauſe the heart of God is full of love to the children of men. Ordinary love will ſhew kindneſs upon kindneſs; but where the heart is full of love, it delights to prevent the perſon loved with kindneſs. Now the heart of God is full of love for the children of men. That's one thing.
2. God will ſo carry on the work of his Grace and mercy, that all his mercies and bleſſings now may be conformed to the womb that bare them. The Child follows the womb that bare it: The firſt in every Kind is the Rule of the reſt. Now Election is the womb of all our mercies; and doth not preventing Love ſway there? I have loved Jacob, and hated Eſau, before they had done either good or evil; there's preventing love. Now I ſay, God will ſo carry on the work of his mercy, that all his mercies and bleſſings may be conformed to their firſt original Election, and there preventing mercy is very ſweet.
3. But thirdly, God will ſo carry on the work of his mercy, as it may be moſt taking and effective upon the ſouls of the children of men; and what is more taking then preventing love? What more Operative, what more Powerfull, what more taking I ſay? You know the Parable; ſome were invited to the Supper, and ſome not invited, ſome came, and ſome came not; who were thoſe that came? who were thoſe that came not? thoſe that came not, were ſuch as were invited; thoſe that came, were ſuch as were in the Lanes, High-wayes and Hedges, compelled to come in. Ay, preventing love is the moſt taking; now God will ſo carry on the work of his mercy, as it may be moſt taking, and moſt effective upon the ſouls of the children of men.
4. Again, God will ſo carry on his mercy, as that it may be holding and ſure. The more any mercy is laid upon that which is in God himſelf, and the leſs laid upon that which is in us, the more holding and ſure it is: Now Mercy laid upon Grace is ſure, and therefore God will carry on the work of his Mercy in a way of preventing love, that his mercy may be ſure, that it may be holding.
5. Again, God will ſo carry on the work of his mercy, as that it may be moſt ingaging, and moſt obliging with the hearts of men. What is there in all the world that is more ingaging to an ingenious ſpirit then Grace? And what is there more gracious then preventing love? Thereby a ſoul is engaged to God. Ah ſayes a poor ſoul, I was going on in the way of my ſin, lay ſnorting in my ſin, and never thought on the good wayes of God, unleſs it were to oppoſe them, and ſpeak againſt them; but then, before I was aware, I know not how, God did reveal himſelf, and his wayes to me; Oh now what ſhall I do for God! I will ſpend, and be ſpent for God; any thing for Chriſt, who hath thus overcome me with his preventing love. Of all thoſe that are called the Ancients, Auſtin did moſt magnifie the Grace of God; Bradwardin called him the Son of Grace; and of all in thoſe dayes, none that we read of taſted ſo much of the preventing mercy of God as he: When he was young he prayed for the mortification of his ſin, and yet he confeſſes that he ſecretly deſired that God would not grant his prayer, yet God prevented his prayer. Another time being alone, he heard a voice ſaying, tolle lege, tolle lege, take and read, take and read; and he opened the Bible, and pitched upon ſome words in the firſt of John, that proved the beginning of his Converſion. Another time going a Journey, he miſſes his way, and miſſing his way, he eſcaped his Enemies that lay in the way for him; ſeveral times God prevented him, inſomuch that he brake out into this expreſſion, Lord, I did not firſt come to thee, but thou didſt firſt come and ſtir me up to come unto thee. And who ever magnified the freeneſs of the riches of the Grace of God like Paul? and why? Of all the men in the world, he lay under the greateſt preventions of Divine Love: no wonder therefore Paul of all men magnified the free Grace of God, for he of all other lay under the preventions of Divine Love.
6. Again further, God will ſo carry on the work of his Grace, and Mercy, that no fleſh may glory in it ſelf, that we may not reſt upon any thing that we do, or have, or ſuffer. When we are to come to duty, we are unwilling to it; after we have performed it, we are as apt to reſt upon it, as before we were unwilling to come unto it: what is the reaſon, but becauſe men think that they do come to God before God comes to them; but let a man be once fully convinced of Gods preventing Love, and he reſts no more upon what he doth, but ſayes he then, if God hath prevented me in reference to my prayer, why ſhould I reſt on my prayer, if God hath prevented me in reference to my duty, why ſhould I reſt on my duty, ſayes Paul to the Corinthians, He calleth things that are not, that no fleſh may glory in his ſight, And in Job 33, ſayes Elihu there, In deep ſleep, in a dream, in a viſion of the night, when deep ſleep falleth upon men, in ſlumbrings upon the bed, then he openeth the ears of men, and ſealeth their inſtruction; Why? That he may withdraw man from his purpoſe, and hide pride from man. There is no ſuch way in the World to take down the pride of man, to keep him from reſting upon duty, as to be well ſeen, well experienced, in the preventing love of God: And therefore God carries on the work of his Grace and Mercy in a way of preventing love, that no fleſh may glory in it ſelf.
7. God will ſo carry on the work of his mercy and goodneſſe, and of his grace, that men may be made moſt gracious, and in caſe they ſin againſt him, they may be reduced to true repentance. What is there in all the World will make one ſo gracious as a ſight of Grace? and what gives one a greater ſight of Grace, then preventing love? And what is there in all the world that will reduce a ſoul to true repentance (having ſinned) like preventing love? It is ſaid of Peter, he went out and wept bitterly; all his tears came out of the eyes of preventing Grace; Chriſt looked upon him firſt, it was preventing love that brought forth that repentance. I ſay, no ſuch way to reduce a poor ſoul that hath ſinned to true Repentance, as the conſideration of Gods preventing love. Do you therefore ask why God is pleaſed to carry on his mercy thus, in a way of preventing love; for theſe ſix or ſeven reaſons. And ſo you have the fourth thing.
V. Well but then in the fifth place, What is there in this preventing love that is ſo ſweet to a gracious ſoul, to a thankful heart?
1. The more immediately that any mercy doth come out or Gods hand, and the leſs it runs through ours, the more ſweet it is. Water is ſweeteſt out of the Fountain. Now preventing mercy comes immediately out of the hands of God, and runs not through our hand at all, nor through the hand of the ſecond cauſe at all, therefore muſt needs be very ſweet.
But Secondly, The more coſtleſs, or leſs coſtly to us, any mercy is, the ſweeter it is. Poſſibly a kindneſs may coſt more to keep it, then it is worth. Suppoſe a man promiſe me or give me wood; the cutting down of the wood, and bringing it home, may coſt me more then the wood is worth: So a kindneſs may coſt one more care then the thing it ſelf doth amount unto. But now preventing mercy coſt me nothing, it is cut down to my hand, it is brought into my hand, it is coſtleſs mercy, it coſt me nothing, ſurely therefore it is very ſweet.
3. But then again Thirdly, The more perfect, and compleat, and entire any mercy is, the ſweeter it is. Half-mercies are not ſo ſweet as whole. Preventing mercy is compleat and entire. In the 16 of Ezek. you may ſee what a compleat mercy is there given, I waſhed thee with water (verſ. 9.) I throughly waſhed away thy Blood, and I annoynted thee with oyntment, I cloathed thee alſo with broydered work, and ſhod thee with Badgers skin; and I girded thee about with fine linnen, and I covered thee with ſilk; I decked thee alſo with Ornaments, and I put bracelets upon thine hands, and a Chain on thy neck, and I put a Jewel on thy forehead, and ear-rings in thine eares; and a beautifull Crown upon thine head; and ſo he goes on. What mercy was this? It was preventing mercy, I paſſed by thee, and ſaw thee polluted in thy own blood, and ſaid unto thee when thou waſt in thy blood, live, yea, I ſaid unto thee when thou waſt in thy bloody, live. So then, preventing mercy is the moſt compleat mercy; and it muſt needs be ſo, for it comes immediately out of Gods hand, and not through the hand of the ſecond cauſe. That that comes immediately put of Gods hand, not running through the hand of the ſecond cauſe, is moſt compleat. Upon this account our Juſtification is more perfect and compleat then our Sanctification, becauſe it comes immediately out of the hand of God, and not out of our own hand. In Juſtification our guilt is removed, in Sanctification our filth is removed; our guilt is offenſive to our ſelves, our filth is offenſive to God: Now one would think, God ſhould rather take away all our filth that is offenſive to himſelf, then all our guilt that is offenſive to us; no, but our Juſtification is perfect, our Sanctification not perfect; why? becauſe our Juſtification comes immediately out of the hand of God, and doth not run through our own hand; for though we be juſtified by our Faith, yet it is as Faith is Gods Inſtrument, not as our act: Now the more immediately that any mercy comes out of the hand of God, and the leſs out of our hand, the more perfect and compleat it is: So doth preventing mercy do, and therefore muſt needs be very ſweet.
4. Again Fourthly, The more that any mercy doth correct difficulty and ſweeten duty, the ſweeter is that mercy. Now preventing love doth correct difficulty, and it doth ſweeten duty: See it in Zacheus; what an hard and great work was he upon! Lord (ſayes he) the half of my goods I give to the poor: Stay then, ſuppoſe his Eſtate was a thouſand pounds, he would have but five hundred pounds left; and Lord, ſayes he, If I have taken any thing from any man by falſe accuſation, I reſtore him fourfold. Suppoſe he had wronged men to the value of a hundred pounds, there's four hundred pounds more gone, ſo there's but a hundred pounds left of a thouſand: What an hard work is this! yet mark how eaſily he comes off to this hard work, Behold Lord: why he had drunk deep of preventing love, Zacheus come down, ſayes Chriſt, for to day I muſt abide at thine houſe. Chriſt doth not come and ſay, Zacheus, give half thy goods to the poor, and if thou haſt wronged any man, reſtore him fourfold, and then I will come to thy houſe; no, but Zacheus, Come down, for this day I muſt abide at thy houſe, preventing him with his love, and then this hard work comes off eaſily. There is nothing will correct difficulty and ſweeten duty more then preventing love, therefore preventing love muſt needs be ſweet. And thus now you ſee what there is in preventing love, that is ſo ſweet to a gracious ſoul. That is the Fifth.
VI. But now Sixthly and Laſtly, You will ſay, Suppoſe I have taſted of preventing love and mercy, ſuppoſe I have had experience of it, for I muſt needs ſay, this is my caſe; for I was going on in the way of my ſin, and God prevented me many a time with his preventing Grace: I have been backward to, and dull in duty, and God hath many a time prevented me with aſſiſting Grace: I have been full of unbeleef, and ſaid, I am caſt off, and ſhall never ſee the face of God again, but the Lord hath prevented me with his comforting grace, and with the ſhines of his face: I was galloping to Hell as faſt as I could, but God hath prevented me with his ſaving Grace. And as for my outward Eſtate in the World, I was low, and knew not what to do, and God prevented me with ſuch a Gift, ſuch a Houſe and Land; what hath my life been but a Bundle of preventing mercy; if any have drunk deep of this preventing grace, I may ſay, I have much more. Now what is my Duty that doth flow from hence?
1. If you have taſted of Gods preventing love and mercy, if God hath indeed prevented you with the bleſſings of his goodneſs, why then ſhould not your hearts be filled with the ſenſe thereof? why ſhould not your thoughts be much thereupon? How God hath prevented you at ſuch a time, in ſuch a thing. The more ſenſe you have of Gods preventing love and mercy, the more humbly you will walk with God, and the more cloſely, eſpecially conſidering that God will not upbraid you. If a man takes a Beggar from the Dunghil, and makes her his Wife, prevents her with his love and kindneſs, the ſenſe of his preventing love, will make her walk humbly all her dayes, unleſs the man upbraid her with it; if he upbraids her with it, it will not make her walk humbly; but unleſs he upbraids her with it, the ſenſe of it will make her walk humbly all her dayes. Friends, God doth prevent us with his love, and will not upbraid us with his preventions; and therefore why ſhould we not walk humbly, and why ſhould we not think much thereon, and have our hearts filled with the ſenſe thereof. The more neceſſary and uſeful any mercy is, the more we are engaged to think thereon. Some mercies are more neceſſary, and ſome leſs neceſſary. Thoſe mercies and bleſſings we put God upon the giving of with our own deſires, we may ſuſpect are leſs neceſſary; but thoſe that God gives us in a way of preventing love, we may think them moſt neceſſary. This is the w…y of preventing love, ſurely therefore we are ingaged to think much thereon; thus ye become Gods Darlings by his preventing love. The World hath its Darlings: ſuch a one lyes long in bed, takes little pains, yet the World flows in upon him, the World prevents him, he is the Worlds Darling; another man is up early and late, takes a great deal of pains, and yet is Poor; but here's a man, do what he will, yet he grows Rich, for he is the Worlds Darling: So now you have bleſſing upon bleſſing, and in a way of prevention, What doth this argue, but that you are Gods Darlings? And will you not think much of this? O think much thereon.
2. If you have taſted of this preventing love and mercy, go away and be very thankfull to God upon this account. Shall David be thankfull to the Lord for preventing him, taking him from the Sheep-fold, and will not you be thankfull for preventing mercy? Shall Ruth be thankfull to Boaz for preventing her with his Kindneſs, ſpreading his skirt over her, and will not you be thankfull to the Lord for his preventing love to you? Why ſhould ye not all ſay with David here, He hath prevented me with the bleſſings of his goodneſs. Indeed I was a great ſinner, but he hath prevented me with his Juſtifying Mercy; and I was a wandring creature, as a loſt ſheep, but he hath prevented me with his Redeeming Mercy; Gpd ſpake once, and twice unto me, and I heard it not, but in the deep ſleep of my ſoul, then did he open mine ears, and ſeal inſtruction on me before I was aware; therefore all that is within me bleſſe the Lord. O you that are thus prevented, bleſſe the Lord for this his preventing mercy, his ſweet mercy.
3. But thirdly, If you have taſted of Gods preventing mercy, and have indeed been prevented with the bleſſings of his goodneſs, even your very prayers have been prevented with the bleſſings of his goodneſs; Why then ſhould ye not be early up, and ſooner at your prayers, that if it may be, you may prevent Gods mercy with your prayers, as God hath prevented your prayers with his mercy. When a Maſter comes into the Chamber where his Servant lyes, and finds him in bed, what ſayes the Servant, if he be ingenious? This my Maſters coming into my bed-chamber before I was up, is a plain rebuke to my ſloth, I will be up the ſooner hereafter. So ſayes a gracious ingenious ſoul, Gods preventing my prayer with his mercy, is a plaine rebuke to my prayer; wherefore awake prayer, up prayer, through the grace of God I will never be ſo tardy again with my Prayer, and Duty; but as God hath prevented my prayer with his mercy, ſo through grace, I will prevent his mercy with my prayer for the time to come.
4. If you have taſted of Gods preventing mercy, and God hath indeed prevented you with the bleſſings of his goodneſs, why then ſhould ye not all labour to be like unto God in your dealings with men, preventing them with your loving kindneſs. You think it a great matter to forgive a man that hath injured you, upon acknowledging of his fault; but God prevents us with his forgiveneſs, before we acknowledge, and be humbled; therefore why ſhould you not labour to be like to God therein? If a man hath done you a wrong, or injury, do not ſtand upon it to have his acknowledgement, but ſay, I will be like to God, God prevents me with his love before my acknowledgement, therefore through Grace I will prevent this man with my kindneſs before his acknowledgement, I will forgive him. Thus labour to be like unto God in all your dealings with men.
5. But Fifthly and Laſtly, If you have taſted of this preventing love, and God hath indeed prevented you with the bleſſings of his goodneſs, why then, why ſhould ye not truſt in the Lord for ever? Whatſoever your condition be, truſt in the Lord, and believe for ever now, for your ſouls, for your bodies. Some there are that doubt of their Salvation, of the ſalvation of their Souls: Ah, ſayes one, I am afraid I ſhall not be ſaved, becauſe my prayer cannot be accepted; But will the Lord be found of thoſe that ſeek him not, and will he not be found of you that ſeek him? Though your prayers are poor prayers. Ah ſayes another, I am afraid the Lord will not receive me when I come to him, he will not receive me, No, But if the Lord comes to us firſt, and makes a tender and offer of his Grace to us, if he ſeeks us, will he not receive them (think you) that ſeek him? Surely he will. Some there are that doubt in reference to their outward condition, and ſay, they ſhall want Proviſion, ſhall want Eſtates to maintain them; but hath the Lord prevented you with his mercy in the great turns of your life, why then ſhould you not truſt in the Lord though you ſee no means at all how you ſhould be ſupplyed? Heretofore God hath prevented you with his mercies; and why ſhould you not ſay, God hath prevented me heretofore, therefore now I'le truſt in him, though I ſee no means of ſupply? Whatſoever your condition be, truſt in the Lord now upon this account, and believe, believe. Let me ſay this to you, Would you believe? Do you deſire to believe? Yes, I deſire to believe; do ye? Then let your eye be fixed upon Gods preventing love. What is the reaſon that men do not believe, but becauſe their eyes are fixed no more ſtedily upon preventing love? The more you know God is willing to help you, the more you will believe; I believe that, you will ſay. Now I pray then tell me, Suppoſe a man comes to a Beggar, and before the Beggar asks, the man gives him money; will not the Beggar conclude that this man was willing to relieve him? Yes. Thus now it is, we beg and we beg, but it is as no begging, then comes the Lord and prevents us with his mercy; will you not ſay, the Lord is willing to ſhew mercy? Surely he is: Now therefore, ſeeing God is thus willing to ſhew mercy, O then believe you that have gone doubting, and fearing, and trembling all your dayes, for ſhame now believe. Have you taſted of Gods preventing mercy time after time, in the matter of your Juſtification, in the matter of your Sanctification, in the matter of your Conſolation, and in reference to your outward Concernments? O truſt in the Lord for ever upon this account, and magnifie the freeneſs of his Grace. Now go away, and ſay, through free Grace, I'le doubt no more: Upon all occaſions truſt in the Lord, O you that have been made partakers of preventing mercy.
FINIS.
End of the text · William Bridge, Christ and the Covenant (1667)