The Steadfastness of Promises and the Sinfulness of Staggering, Text

The Steadfastness of Promises and the Sinfulness of Staggering · Text

p. 1The ſtedfaſtneſs of PROMISES, AND, The ſinfulneſs of STAGGERING: Opened in a SERMON Preached at Margarets in Weſtminſter, before the Parliament, Febr. 28. 1649.

Rom. 4. 20.

He ſtaggered not at the Promiſe of God through unbelief.

IN the firſt Chapters of this Epiſtle, the Apoſtle from Scripture, and the conſtant practice of all ſorts of men, of all Ages, Jews and Gentiles, Wiſe and Barbarians, proves all the world, and every individual therein, to have ſinned and come ſhort of the glory of God: And not only ſo, but that it was utterly impoſſible, that by their own ſtrength, or by virtue of any aſſiſtance communicated, or priviledges enjoyed, they ſhould ever attain to a righteouſneſs of their own, that might be acceptable unto God.

p. 2Hereupon he concludes that Diſcourſe with theſe two poſitive Aſſertions:

1 That for what is paſt, every mouth muſt be ſtopped, and all the world become guilty before God. Chap. 3. v. 19.

2 For the future, though they ſhould labour to amend their wayes, and improve their Aſſiſtances and Priviledges to a better advantage then formerly, yet by the deeds of the Law, ſhall no fleſh be juſtified in the ſight of God. v. 20.

Now it being the main drift of the Apoſtle, in this Epiſtle, and in his whole Employment, to manifeſt that God hath not ſhut up all the Sons of men, hopeleſs and remedileſs under this Condition; he immediatly, diſcovers and opens the rich Supply, which God in Free-grace hath made and provided, for the delivery of his Own from this calamitous eſtate, even by the Righteouſneſs of Faith in Chriſt, which he unfoldeth, aſſerteth, proves, and vindicates from Objections to the end of the 3^d Chapter.

This being a matter of ſo great weight, as, comprizing in it ſelf the ſumme of the Goſpel wherewith he was entruſted; the honor and exaltation of Chriſt, which above all he deſired; the great deſign of God to be glorious in his Saints, and in a word, the chief ſubject of the Ambaſſage from Chriſt, to him committed, (to wit, That they who neither have, nor by any means can attain a Righteouſneſs of their own, by the utmoſt of their workings, may yet have that which is compleat and unrefuſable in Chriſt, by beleiving) he therefore ſtrongly confirms it in the fourth Chapter, by teſtimony and example of the Scripture, with the Saints that were of old: Thereby alſo declaring, That though the manifeſtation of this Myſtery, were now p. 3more fully opened by Chriſt from the boſome of the Father, yet indeed this was the only way for any to appear in the preſence of God, ever ſince Sin entred into the world.

To make his Demonſtrations the more evident, he ſingleth out one for an example, who was eminently known, and confeſſed by all to have been the friend of God, to have been righteous and juſtified before him, and thereon to have held ſweet Communion with him all his dayes; to wit, Abraham, the father according to the fleſh, of all thoſe, who put in the ſtrongeſt of all men for a ſhare in Righteouſneſs, by the Priviledges they did enjoy, and the works they did perform.

Now concerning him, the Apoſtle proves abundantly in the beginning of the fourth Chapter, That the Juſtification which he found, and the Righteouſneſs he attained, was purely that, and no other, which he before deſcribed; to wit, a Righteouſneſs in the forgiveneſs of Sins, through Faith in the blood of Chriſt.

Yea, and that all the priviledges and exaltations of this Abraham, which made him ſo ſignal and eminent among the Saints of God, as to be called the Father of the faithful, were meerly from hence, That this Righteouſneſſe of Grace, was freely diſcovered, and fully eſtabliſhed unto him: an Enjoyment being granted him in a peculiar manner, by Faith, of that promiſe, wherin the Lord Chriſt with the whole ſpring of the Righteouſnes mentioned, was enwrapped.

This the Apoſtle purſues with ſundry and various Inferences, and Concluſions, to the end of Verſ. 17. Chap. 4

Having laid down this, in the next place he gives us a Deſcription of that Faith of Abraham, whereby he became Inheritor of thoſe excellent things, from the p. 4Adjuncts of it. That as his Juſtification was propoſed as an Example of Gods dealing with us by his Grace, ſo his Faith might be laid down as a pattern for us, in the receiving that Grace.

Now this he doth, from

1 The foundation of it, whereon it reſted.

2 The matter of it, what he believed.

3 The manner of it, or how he believed.

1, From the bottome and foundation on which it reſted, viz. The Omnipotency or Al-ſufficiency of God, whereby he was able to fulfil whatever he had engaged himſelf unto by promiſe, and which he called him to believe, verſ. 14. He believed him who quickneth the dead, and calleth thoſe things which be not, as though they were.

Two great Teſtimonies are here of the power of God: 1 That he quickneth the dead, able he is to raiſe up thoſe that are dead to life again. 2 He calleth things that are not, as though they were: by his very call or word, gives being to thoſe things which before were not: as when he ſaid, Let there be light, there was light, Gen. 1. 3. by that very word, commanding light to ſhine out of darkneſs, 2 Cor. 4. 6.

Theſe Demonſtrations of Gods Al-ſufficiency he conſidereth in peculiar reference to what he was to believe; to wit, That he might be the Father of many Nations, verſ. 11. of the Jews according to the fleſh, of Jews and Gentiles, according to the Faith whereof we ſpeak.

1 For the firſt, his Body being now dead, and Sarahs wombe dead, verſ. 19. he reſts on God as quickening the dead, in believing that he ſhall be the father of many Nations.

2 For the other, that he ſhould be a Father of the Gentiles by Faith, the holy Ghoſt witneſſeth that they were not a people, Hoſ. 2. 23. the implanting of them in p. 5his ſtock, muſt be by a power, that calleth things that are not, as though they were: giving a new nature, and being unto them, which before they had not.

To bottome our ſelves upon the Al-ſufficiency of God, for the accompliſhment of ſuch things, as are altogether impoſſible to any thing, but that Alſufficiency, is faith indeed, and worthy our immitation: It is alſo the wiſdome of Faith, to pitch peculiarly on that in God, which is accommodated to the difficulties wherewith it is to wreſtle: Is Abraham to believe, That from his dead body, muſt ſpringe a whole Nation? he reſts on God, as he that quickeneth the dead.

2, His Faith is commended from the matter of it, or what he did believe: which is ſaid in general to be the promiſe of God: verſe 20. He ſtaggered not at the promiſe of God through unbelief. And particularly the matter of that promiſe is pointed at, verſ. 11. 18. that he ſhould be the father of many Nations; that was his being a father of many nations, of having all nations bleſſed in his ſeed. A matter entangled with a world of difficulties, conſidering the natural inability of his Body, and the Body of Sarah, to be Parents of Children

When God calls for believing, his Truth and Alſufficiency being ingaged, no difficulty nor ſeeming impoſſibilities, that the thing to be believed is, or may be attended withal, ought to be of any weight with us: he who hath promiſed, is able.

3, From the manner of his believing, which is expreſſed Four wayes.

1 Againſt Hope, he believed in Hope: verſe 18. Here is a twofold Hope mentioned, one that was againſt him, the other, that was for him.

1 He believed againſt Hope, that is, when all Arguments that might beget Hope in him, were againſt him.

p. 6againſt Hope, is againſt all motives unto Hope whatever. All Reaſons of natural hope were againſt him: What Hope could ariſe, in, or by Reaſon, that two dead Bodies, ſhould be the Source and Fountain of many Nations? ſo that againſt all inducements of a natural Hope he believed.

2 He believed in Hope: That is ſuch Hope as aroſe as his Faith did from the conſideration of Gods Alſufficiency; this is an Adjunct of his Faith, it was ſuch a Faith as had Hope adjoyned with it: And this believing in Hope, when all Reaſons of Hope were away, is the firſt thing that is ſet down, of the manner of his Faith.

In a decay of all Natural helps, the deadneſs of all meanes, an appearance of an utter Impoſſibility, that ever the promiſe ſhould be accompliſhed, then to believe with unfeigned Hope, is a commendable Faith.

2 He was not weak in faith: verſ. 19. foreign, not weak, is the 2^d thing. Minime debilis: Beza. He was by no means weak. A negation, that by a figure (foreign) doth ſtrongly aſſert the contrary, to that which is denied. He was no way weak; that is, He was very ſtrong in Faith, as is afterwards expreſſed, verſ. 20. He was ſtrong in Faith giving glory to God.

And the Apoſtle tells you, wherein this his, not weakneſs did appear: ſaith he, He conſidered not his own body being now dead, when he was about an hundred yeers old, neither yet the deadneſs of Sara's wombe: verſe 19. It was ſeen in this, that his Faith carried him above the conſideration of all impediments, that might lie in the way to the accompliſhment of the promiſe.

It is meer weakneſs of Faith, that makes a man lye poering on the difficulties and ſeeming impoſſibilities that lye upon the p. 7promiſe. We think it our wiſdome, and our ſtrength, to conſider, weigh and look into the bottome of oppoſitions, and temptations, that ariſe againſt the Promiſe. Perhaps it may be the ſtrength of our fleſhly, carnal Reaſon; but certainly, it is the weakneſs of our Faith: He that is ſtrong in Faith, will not ſo much as debate or conſider the things, that caſt the greateſt ſeeming improbability, yea impoſſibility, on the fulfilling of the promiſe. It will not afford them a Debate or Diſpute of the Cauſe, nor any conſideration, being not weak in Faith, he conſidered not.

3 He was fully perſwaded, verſe 21. foreign, he was perſuaſionis plenus, fully perſwaded: this is the 3^d thing that is obſerved in the manner of his believing. He fully, quietly, reſolvedly caſt himſelf on this, That he who had promiſed was able to performe it. As a Ship at Sea, (for ſo the word imports) looking about, and ſeeing ſtorms and winds ariſing, ſets up all her Sayles, and with all ſpeed, makes to the Harbour. Abraham ſeeing the ſtorms of doubts and temptations, likely to riſe againſt the Promiſe made unto him, with full ſayl breaks through all, to lie down quietly in Gods Al-ſufficiency. And this is the 3^d.

4 The 4^th is, That he ſtaggered not, verſe 20. This is that which I have choſen to inſiſt on unto you, as a choice part of the commendation of Abraham's faith, which is propoſed for our imitation:

He ſtaggered not at the promiſe of God through unbelief.

The words may be briefly reſolved into this Doctrinal Propoſition:

Obſ.All ſtaggering at the promiſes of God is from unbelief.

What is of any difficulty in the Text, will be cleered in opening the parts of the Obſervation.

p. 8Men are apt to pretend ſundry other Reaſons and Cauſes of their ſtaggering. The Promiſes do not belong unto them, God intends not their ſouls in them, they are not ſuch, and ſuch, and this makes them ſtagger: when the Truth is, it is their unbelief, and that alone, that puts them into this ſtaggering condition. As in other things, ſo in this, we are apt to have many fair pretences for foul faults. To lay the Burden on the right ſhoulders, I ſhall demonſtrate by Gods aſſiſtance, that it is not this, or that, but unbelief alone, that makes us ſtagger at the Promiſes.

To make this the more plain, I muſt open theſe two things:

1 What is the Promiſe here intended?

2 What it is, to ſtagger at the Promiſe?

The promiſe here mentioned is principally that which Abraham believing, it was ſaid eminently, That it was accounted to him for Righteouſneſs: So the Apoſtle tells us, verſe 5. of this Chaper: when this was, you may ſee Gen. 15. verſ. 6. there it is affirmed, That he believed the Lord, and it was accounted to him for Righteouſneſs. That which God had there ſpoken to him of, was about the multiplying of his ſeed as the ſtars of heaven, whereas he was yet childleſs.

The laſt verſe of Chapter 14, leaves Abraham full of earthly Glory. He had newly conquered five Kings with all their hoſt: honoured by the King of Sodom, and bleſſed by the King of Salem; and yet in the firſt verſe of Chap. 15. God appearing to him in a viſion, in the very entrance bids him FEAR NOT: plainly intimating, That notwithſtanding all his outward ſucceſſe and glory, he had ſtill many perplexities upon his Spirit, and had need of great Conſolation and eſtabliſhment: p. 9Abraham was not cleer in the accompliſhment of former Promiſes about the bleſſed ſeed, and ſo though he have all outward advancements, yet he cannot reſt in them. Until a child of God be cleer in the main, in the matter of the great Promiſe, the buſineſs of Chriſt, the greateſt outward Succeſſes and Advantages, will be ſo far from quieting and ſettling his mind, that they rather increaſe his perplexities. They do but occaſion him to cry, Here is this, and that; here is victory, and ſucceſs; here is wealth, and peace; but here is not Chriſt.

That this was Abraham's condition, appears from verſ. 2. of that Chapter, where God having told him, That he was his ſheild, and his exceeding great reward. He replyes, Lord God, what wilt thou give me, ſeeing I go childleſs? As if he ſhould have ſaid, Lord God, thou toldeſt me when I was in Haran, now 19. years ago, That in me and my ſeed, all the families of the Earth ſhould be bleſſed, Gen. 12. 3. That the bleſſed, bleſſing ſeed, ſhould be of me: but now I wax old, all appearances grow up againſt the direct accompliſhment of that word, and it was that, which above all in following thee, I aimed at; if I am diſappointed therein, what ſhall I do? and what will all theſe things avail me? what will it benefit me, to have a multitude of earthly enjoyments, and leave them in the cloſe to my Servant?

I cannot but obſerve, That this ſighing mournful complaint of Abraham, hath much infirmity, and ſomething of diffidence, mixed with it. He ſhakes in the very bottom of his ſoul, that improbabilities were growing up as he thought to impoſſibilities, againſt him, in the way of the Promiſe: Yet hence alſo mark theſe two things:

p. 101 That he doth not repine in himſelf, and keep up his burning thoughts in his breſt, but ſweetly breaths out the burden of his Soul, into the boſome of his God: Lord God, (ſaith he) what wilt thou give me ſeeing I go childleſs? It is of ſincere Faith, to unlade our unbeleif, in the boſome of our God.

2 That God takes not his Servant at the Advantage of his complaining and diffidence: but lets that paſs, until having renewed the Promiſe to him, and ſettled his Faith, then he gives in his Teſtimony, That he beleived God. The Lord overlooks the weakneſs, and cauſleſs wailings of his, takes them at the beſt, and then gives his witneſse to them.

This I ſay was the Promiſe whereof we ſpake, That he ſhould have a ſeed of his own, like the ſtars that cannot be numbered, Gen. 15. v. 4, 5. And herein are contained Three things.

1 The purely ſpiritual part of it, that concerned his own ſoul in Chriſt. God ingaging about his ſeed, minds him of his own Intereſt, in the bleſſing bringing ſeed. Jeſus Chriſt, with his whol Mediation, and his whole work of Redemption is in this Promiſe, with the enjoyment of God in Covenant, as a ſheild, and as an exceeding great Reward.

2 The kingdom of Chriſt in reſpect of the Propagation and Eſtabliſhment of it, with the multitude of his ſubjects, that alſo is in this Promiſe.

3 The temporal part of it, multitudes of Children to a Childleſs man: and an Heir from his own bowels.

Now this Promiſe in theſe 3 Branches, takes up your whole Intereſt, comprizes all you are to beleive for: be you conſidered, either as Beleivers, or as Rulers.

1 As Beleivers: So your Intereſt lies in theſe Two p. 11things: 1 That your own ſouls have a ſhare and portion in the Lord Chriſt: 2 That the kingdom of the Lord Jeſus be exalted and eſtabliſhed.

2 As Rulers: That peace and proſperity may be the inheritance of the Nation, is in your deſires: look upon this in ſubordination to the kingdom of Chriſt, and ſo all there are in this Promiſe.

To make this more plain, theſe being the Three main things that you ayme at; I ſhall lay before you Three Promiſes, ſuted to theſe ſeveral things, which or the like, you are too view in all your actings, all ſtaggering at them, being from unbelief.

1, The firſt thing you are to beleive for, is the Intereſt of your own ſouls in the Covenant of Grace, by Chriſt: as to this I ſhall only point unto that Promiſe of the Covenant, Heb. 8. 12. I will be merciful to tbeir unrigbteouſneſs, and their ſins, and their iniquities, I will remember no more.

2, The ſecond is the eſtabliſhment of the Kingdom of Chriſt, in deſpite of all oppoſition: and for this amongſt innumerable, take that of Iſa. 60. 11. Therefore thy Gates ſhall be open continually, they ſhall not be ſhut day nor night, that men may bring unto thee the forces of the Gentiles, and that their Kings may be brought; for the Nation and Kingdom that will not ſerve thee, ſhall periſh.

3, The quiet and peace of the Nation, which ye regard as Rulers, as it ſtands in ſubordination to the kingdom of Chriſt, comes alſo under the Promiſe, for which take that of Jeremiah 30. 20, 21.

Theſe being your three main ayms, let your eye be fixed on theſe three, or the like Promiſes; for in the Demonſtration and the Uſe of the Point, I ſhall carry along all Three together: deſiring that what is inſtanced p. 12in any one, may be alwayes extended to both the other.

2 What is it to ſtagger at the Promiſe: He ſtaggered not. foreign he diſputed not; foreign is properly to make uſe of our own Judgement and Reaſon, in diſcerning of things, of what ſort they be. It is ſometime rendred, to doubt; Matth. 21. 21. If you have faith foreign, and doubt not; that is, not uſe arguings and reaſonings in your ſelves concerning the Promiſe and things promiſed. Sometimes it ſimply denotes to diſcern a thing as it is: ſo the word is uſed 1 Cor. 11. 29. foreign diſcerning the body.

In the ſenſe wherein it is here uſed, as alſo Matth. 21. 21. it holds out, as I ſaid, a ſelf-conſultation and diſpute, concerning thoſe contrary things that are propoſed to us. So alſo Acts 10. 20. Peter is commanded to obey the Viſion, foreign nothing doubting: What is that? Why, a not continuing to do, what he is ſaid to have done, verſe 17. He doubted in himſelf, what the Viſion he had ſeen ſhould mean: He rolled, and diſputed it in his own thoughts, he ſtaggered at it.

To ſtagger then at the Promiſe, is to take into Conſideration the Promiſe it ſelf, and withal, all the difficulties that lie in the way for the accompliſhment of it, as to a mans own particular, and there ſo to diſpute it in his thoughts, as not fully to caſt it off, nor fully to cloſe with it. For Inſtance, The Soul conſiders the Promiſe of Free-grace in the bloud of Jeſus, looks upon it, weighs as well as it is able, the Truth of God, who makes the Promiſe, with thoſe other conſiderations, which might lead the heart to reſt firmly upon it; but withal, takes into his thoughts, his own unworthineſs, ſinfulneſs, unbelief, hypocriſie, and the p. 13like; which as he ſuppoſes, powerfully ſtave off the Efficacy of the Promiſe from him. Hence he knows not what to conclude: if he ad a grain of faith, the ſcale turns on the ſide of the Promiſe; the like quantity of unbelief, makes it turn upon him: & what to do he knows not: let go the Promiſe he cannot, take faſt hold he dares not; but here he ſtaggers and wavers to and fro.

Thus the Soul becomes to be like Paul, in another caſe, Phil. 1. 23. He conſidered his own Advantage on the one ſide by his diſſolution, and the profit of the Churches by his abiding in the fleſh, on the other; and taking in theſe various thoughts, he cryes out, He is in a ſtraight, he ſtaggered, he was betwixt two, and knew not which to chuſe: or as David, 2 Sam. 24. 14. when he had a tender of ſeveral Corrections made to him, ſayes, I am in a great ſtraight; he ſees evil in every one, and knows not which to chuſe.

A poor creature looking upon the Promiſe ſees, as he ſuppoſes, in a ſtedfaſt cloſing with the Promiſe, that there lyes preſumption; on the other hand, certain deſtruction, if he beleives not: and now he ſtaggers, he is in a great ſtraight: Arguments ariſe on both ſides, he knows not how to determine them, and ſo hanging in ſuſpenſe, he ſtaggereth.

Like a man travailing a Journey, and meeting with two ſeveral paths, that promiſe both fairly, and he knows not which is his proper way; he gheſſes, and gheſſes, and at length cryes, Well, I know not which of theſe wayes I ſhould go, but this is certain, if I miſtake, I am undone, I'le go in neither, but here I'le ſit down, and not move one ſtep in either of them, until ſome one come, that can give me direction. The Sonl very frequently ſits down in this haeſitation, and refuſes p. 14to ſtep one ſtep forwards, till God come mightily and lead out the Spirit to the Promiſe, or the Devil turn it aſide to unbeleif.

It is, as a thing of ſmall weight in the Air: the weight that it hath, carries it downwards; and the Air, with ſome breath of wind, bears it up again: ſo that it waves to and fro: ſometimes it ſeems as though it would fall, by it's own weight, and ſometimes again, as though it would mount quite out of ſight, but poyzed between both, it toſſeth up and down, without any great gaining either way.

The Promiſe, that draws the Soul upward, and the weight of its unbelief, that ſinks it downward: ſometime the Promiſe attracts ſo powerfully, you would think the heart quite drawn up into it: and ſometime again, unbelief preſſes down, that you would think it gon for ever; but neither prevails utterly, the poor Creatures ſwaggs between both, this it is to ſtagger: like the two Diſciples going to Emaus, Luke 24. v. 14. They talked together of the things that were happned: debated the buſineſſe: and verſe 22. they gave up the reſult of their thoughts; They truſted it had been he that ſhould have redemed Iſrael. They truſted once, but now ſeeing him ſlain and crucified, they know not what to ſay to it: What then? do they quite give over all truſting in him? No, they cannot do ſo, verſe 23, 24, 25. Certain Women had aſtoniſhed them, and affirmed that he was riſen: yea, and others alſo going to his grave found it ſo: hereupon they have communication within themſelves, and are ſad, verſe 17. that is, they ſtaggered; they were in a ſtaggering condition: much appears for them, ſomething againſt them, they know not what to do.

A poor ſoul that hath been long perplext in trouble p. 15and anxiety of mind, finds a ſweet promiſe, Chriſt in a promiſe ſuted to all his wants, coming with Mercy to pardon him, with Love to embrace him, with Bloud to purge him, and is raiſed up to roll himſelf in ſome meaſure upon this Promiſe: On a ſuddain, Terrors ariſe, Temptations grow ſtrong, new Corruptions break out, Chriſt in the Promiſe dies to him, Chriſt in the Promiſe is ſlain, is in the grave as to him; ſo that he can only ſigh and ſay, I truſted for deliverance by Chriſt, but now all is gone again, I have little or no hope, Chriſt in the Promiſe is ſlain to me: What then? ſhall he give over, never more enquire after this buried Chriſt, but ſit down in darkneſſe and ſorrow? No, he cannot do ſo: This morning, ſome new Arguments of Chriſts appearance again upon the Soul, are made out: it may be, Chriſt is not for ever loſt to him. What does he then? ſtedfaſtly believe he cannot; totally give over he will not: He ſtaggers: he is full of ſelf-communications and is ſad. This it is, to ſtagger at the promiſe of God. I come now to prove, That notwithſtanding any pretences whatever, All this ſtaggering is from unbelief.

The two Diſciples whom we now mentioned that ſtaggered and diſputed between themſelves in their Journey to Emaus, thought they had a goodly Reaſon, and a ſufficient appearing Cauſe of all their doubtings: We hoped (ſay they) that it was he, that ſhould have delivered Iſrael. What do they now ſtand at? Alaſs! the chief Prieſts and Rulers have condemned him to death, and Crucified him, Luke 24. 20. And is it poſſible that deliverance ſhould ariſe from a Crucified man? This makes them ſtagger. But when our Saviour himſelf draws nigh to them, and gives them the ground of all p. 16this, he tells them it is all from hence; they are fooliſh and ſlow of heart to believe, verſe 25. Here is the riſe of all their doubtings, even their unbelief. Whilſt you are ſlow of heart to believe, do not once think of eſtabliſhment.

Peter venturing upon the waves at the command of Chriſt, Matth. 14. ſeing the winde to grow boyſtrous, v. 29. he alſo hath a ſtorm within, and crys out, Oh ſave me: What was now the Cauſe of Peter's fear, and crying out? why the Wind and Sea grew boyſterous, and he was ready to ſink: no ſuch thing; but meerly unbelief, want of Faith: verſe 31. O thou of little Faith (ſaith our Saviour) wherefore diddeſt thou doubt? it was not the great winds, but thy little Faith that made thee ſtagger. And in three or four other places, upon ſeveral occaſions, doth our Saviour lay all the wavering and ſtaggering of his followers, as to any promiſed mercy, upon this ſcore, as Matth. 6. 30. and 8. 26.

Iſa. 7. Ahaz being afraid of the Combination of Syria and Ephraim againſt him, received a promiſe of deliverance by Iſaiah, verſe 7. whereupon the Prophet tells him and all Judah, That if they will not believe, ſurely they ſhall not be eſtabliſhed, verſe 9. He doth not ſay, If Damaſcus and Ephraim be not broken, you ſhall not be eſtabliſhed; no, the ſtick is not there: The fear that you will not be eſtabliſhed, ariſeth meerly from your unbelief, that keeps you off from cloſing with the Promiſe, which would certainly bring you eſtabliſhment.

And this is the ſole Reaſon the Apoſtle gives, why the word of Promiſe being Preached, becomes unprofitable; even becauſe of unbelief: It was not mixed with faith, Heb. 4. 2.

p. 17But theſe things will be more cleer under the Demonſtrations of the Point; which are Two:

1. Dem.When a man doubts, haeſitates and diſputes any thing in himſelf, his Reaſonings muſt have their Riſe, either from ſomething within himſelf, or from ſomething, in the things concerning which he ſtaggereth: Either Certitudo mentis, the aſſurance of his mind, or Certitudo entis, the certainty of the thing it ſelf, is wanting.

He that doubteth whether his friend in a far country be alive or no, his ſtaggering ariſeth from the uncertainty of the thing it ſelf: when that is made out, he is reſolved, as it was with Jacob in the Caſe of Joſeph. But he that doubteth, whether the Needl in the Compaſs, being touched with the Loadſtone, will turn Northward; all the uncertainty is in his own mind.

When men ſtagger at the Promiſes, this muſt ariſe either from within themſelves, or ſome occaſion muſt be adminiſtred hereunto, from the Promiſe. If from within themſelves, that can be nothing but unbelief; an in-bred obſtacle to cloſing with, and reſting on the Promiſe, that is unbelief. If then we demonſtrate, that there is nothing in the Promiſe, either as to the matter, or manner, or any attendency of it, that ſhould occaſion any ſuch ſtaggering, then we lay the burden and blame on the right ſhoulders, the ſin of ſtaggering on unbelief.

Now that any Occaſion is not adminiſtred, nor Cauſe given, of this ſtaggering, from the Promiſe, will appear, if we conſider ſeriouſly whence any ſuch Occaſion or Cauſe ſhould ariſe. All the ſtability of a p. 18Promiſe, depends upon the Qualifications of the Promiſer, to the ends and purpoſes of the promiſe. If a man make me a Promiſe to do ſuch and ſuch things for me, and I queſtion, whether ever it will be ſo, or no; it muſt be from a doubt of the want of one of theſe things in him that makes the Promiſe: either 1 of Truth, or 2^d of Ability to make good his word, becauſe of the difficulty of the thing it ſelf; or 3^d of Sincerity to intend me really, what he ſpeaks of; or 4^th of conſtant Memory to take the Opportunity of doing the thing intended; or 5^th of ſtableneſs to be ſtill of the ſame mind. Now if there be no want of any of theſe, in him whoſe Promiſes we ſpeak of, there is then certainly no ground of our ſtaggering, but only from our Own unbelief.

Let us now ſee whether any of theſe things, be wanting to the Promiſes of God: and begin we with the Firſt:

1 Is there Truth in theſe Promiſes? If there be the leaſt Occaſion in the world, to ſuſpect the Truth of the promiſes, or the Veracity of the Promiſer, then may our ſtaggering at them, ariſe from thence, and not from our unbelief. On this ground it is, That all humane Faith, that is bottomed meerly on the Teſtimony of man, is at beſt but a probable Opinion: for every man is a lyar, and poſſibly may lye, in that very thing, he is ingaged to us in. Though a Good man will not do ſo, to ſave his life, yet it is poſſible, he may be tempted, he may do ſo: But now the Author of the Promiſes whereof we ſpeak, is Truth it ſelf. The God of Truth. Who hath taken this as his ſpecial Attribute, to diſtinguiſh him, from all other. He is the very p. 19God of Truth; and holds out this very Attribute in a ſpecial manner, in this very thing, in making of his Promiſe. He is faithful to forgive us our ſins, 1 Joh. 1. 9. whence his Word is ſaid, not only to be true, but Truth, Joh. 17. 19. Truth it ſelf: All fleſh is as graſs, but his Word abideth for ever, Iſa 44. 1.

But yet further, that it may be evident, that from hence there can be no Occaſion of ſtaggering. This God of Truth, whoſe Word is Truth, hath in his infinite Wiſdom, condeſcended to our weakneſs, and uſed all poſſible means, to Cauſe us to apprehend the Truth of his Promiſes. The Lord might have left us in the dark, to have gathered out his Mind and Will towards us, from obſcure Expreſſions: and knowing of what value his Kindneſs is, it might juſtly be expected that we ſhould do ſo. Men in miſery, are glad to lay hold of the leaſt word, that drops from him, that can Relieve them, and to take Courage and Advantage upon it: As the Servants of Benhadad, watched diligently, what would fall from the mouth of Ahab, concerning their Maſter, then in fear of death: and when he had occaſionally called him his Brother, they preſently laid hold of it, and cry, Thy Brother Benhadad: 1 King. 20. 35. God might have left us, and yet have manifeſted much Free-grace, to have gathered up falling Crums, or occaſional droppings of Mercy, and ſupply: that we ſhould have rejoyced to have found out one word looking that way: But to ſhut up all Objections, and to ſtop for ever the mouth of unbelief; he hath not only ſpoken plainly, but hath condeſcended to uſe all the ways of confirming the Truth of what he ſayes and ſpeaks, that ever were in uſe, among the ſons of men.

p. 20There be Four wayes, whereby men ſeek to obtain credit to what they ſpeak, as an undoubted Truth, that there may be no Occaſion of ſtaggering.

1, By often avering and affirming of the ſame thing. When a man ſayes the ſame thing again and again, it is a ſign that he ſpeaks the Truth, or at leaſt that he would be thought ſo to do. Yea, if an honeſt man, do cleerly, fully, plainly, often ingage himſelf to us in the ſame thing, we count it a vile jealouſie not to believe the real Truth of his Intentions. Now the Lord in his Promiſes often ſpeaks the ſame things, He ſpeaks once and twice. There is not any thing, that he hath Promiſed us, but he hath done it, again, and again. For inſtance; as if he ſhould ſay, I will be merciful to your ſins, I pray believe me, for, I will pardon your iniquities, yea it ſhall be ſo, I will blot cut your Tranſgreſſions as a cloud. There is not any want, whereunto we are liable, but thus he hath dealt concerning it. As his Command is line upon line, ſo is his Promiſe. And this is one way, whereby God cauſeth the Truth of his Promiſes to appear. To take away all colour of ſtaggering, he ſpeaks once, yea twice, if we will hear.

2, The Second way of Confirming any Truth, is by an Oath. Though we fear the Truth of ſome men in their Aſſertions, yet when once they come to Swear any thing in Juſtice and Judgement, there are very few ſo knownly profligate, and paſt all ſenſe of God, but that their Aſſeverations do gain Credit, and paſſe for Truth. Hence the Apoſtle tells us, Heb. 6. 16. That an Oath for Confirmation, is to men an end of all ſtrife. Though the Truth be before, ambiguous and doubtful, yet p. 21when any interpoſes with an Oath, there is no more Conteſt amongſt men. That nothing may be wanting to win our Belief to the Promiſes of God, he hath taken this Courſe alſo, he hath ſworn to their Truth, Heb. 6 13. When God made Promiſes to Abraham, becauſe he could ſwear by no greater, he ſware by himſelf. He confirms his Promiſe by an Oath. O faelices nos, quorum cauſa Deus jurat, ô infaelices, ſi nec juranti Deo credimus! When Chriſt came, in whom all the Promiſes of God, are, Yea and Amen, to make ſure work of the Truth of them, he is confirmed in his Adminiſtrations, by an Oath: Heb. 7. 21. He was made a Prieſt by an Oath, by him that ſaid, The Lord ſware, and will not repent, thou art a Prieſt for ever: Now I pray, what is the cauſe of this great Condeſcention in the God of Heaven, to confirm that word, which in it ſelf, is Truth, by an Oath? The Apoſtle ſatisfies us as to the End aimed at, Heb. 6. 17, 18. This was (ſaith he) the Aim of God herein, That his People ſeeing him ingaged, by two ſuch immutable things, as his Promiſe and his Oath, may be aſſured that there is an utter impoſſibility, That any one word of his ſhould come ſhort of it's Truth; or that they firmly reſting upon it, ſhould be deceived thereby. And this is a Second way.

3, Another Courſe wherby men Confirm the Truth of what they ſpeak, is, by entring into Covenant, to accompliſh what they have ſpoken. A Covenant gives ſtrength to the Truth of any ingagement. When a man hath but told you he will do ſuch and ſuch things for you, you are full of doubts and fears, that he may break with you: but when he hath indented in a Covenant, and you can ſhew it under his Hand and Seal, you look p. 22upon that, conſider that, and are very ſecure. Even this way alſo hath the Lord taken to confirm and eſtabliſh his Truths and Promiſes, that all doubtings and ſtaggerings may be excluded, he hath wrapped them all up in a Covenant, and brought himſelf into a faederal Ingagement, that upon every Occaſion, and at every Temptation, we may draw out his Hand and Seal, and ſay to Satan and our own falſe hearts; ſee here, behold God ingaged in Covenant, to make good the word, wherein he hath cauſed me to put my Truſt: and this is his property, That he is a God keeping Covenant: So that having his Promiſe redoubled, and that confirmed by an Oath, all Sealed and made ſure by an unchangeable Covenant, what can we require more, to aſſure us of the Truth of theſe things: But yet further.

4, In things of very great weight, and Concernment, ſuch as whereon Lives, and the Peace of Nations does depend, men uſe to give Hoſtages, for the ſecuring each other of the Faith and Truth of all their Ingagements; that they may be mutual Pledges of their Truth and Fidelity. Neither hath the Lord left this way unuſed to confirm his Promiſe. He hath given us an Hoſtage to ſecure us of his Truth: one exceedingly dear to him; one alwayes in his boſome; of whoſe Honor, he is as Careful, as of his Own. Jeſus Chriſt, is the great Hoſtage of his Fathers Truth: the Pledge of his Fidelity in his Promiſes. God hath ſet him forth, and given him to us, for this end. Behold the Lord himſelf ſhall give you a ſign, (a ſign that he will fulfil his word) A virgin ſhall conceive and bare a Son, and ſhall call his name Immanuel, Iſa, 7. 14. That you may be aſſured p. 23of my Truth, the Virgins Son ſhall be a Hoſtage of it. In him are all the Promiſes of God, Yea and Amen. Thus alſo to his Saints, he gives the further Hoſtage of his Spirit, and the firſt fruits of Glory; that the full accompliſhment of all his Promiſes, may be contracted in a little, and preſented to their view: As the Iſraelites had the pleaſures of Canaan in the Cluſters of Grapes, brought from thence.

Now from all this it is apparent, not only that there is Truth in all the Promiſes of God, but alſo that Truth ſo confirmed, ſo made out, eſtabliſhed, that not the leaſt Occaſion imaginable, is thence adminiſtred to ſtaggering or doubting. He that diſputes the Promiſe, and knows not how to cloſe with them, muſt find out another Cauſe of his ſo doing: as to the Truth of the Promiſe, there is no doubt at all, nor place for any.

2 But Secondly, though there be Truth in the Promiſe, yet there may want Ability in the Promiſer to accompliſh the thing Promiſed, becauſe of it's manifold difficulties. This may be a Second Cauſe of ſtaggering, if the thing it ſelf ingaged for, be not compaſſable, by the Ability of the Ingager. As if a ſkilful Phyſitian, ſhould Promiſe a ſick man a Recovery from his Diſeaſe, though he could rely upon the Truth and Sincerity of his Friend, yet he cannot but queſtion his Ability as to this, knowing that to cure the leaſt Diſtemper, is not abſolutly in his power: but when he Promiſes, who is able to performe, then all doubting in this kind, is removed. See then whether it be ſo, in reſpect of theſe Promiſes whereof we ſpeak. When God comes to Abraham, to ingage himſelf p. 24in that Covenant of Grace, from whence flow all the Promiſes whereof we Treat: He laies this down as the Bottom of all, I am (ſaith he) God Almighty, Gen. 17. 1. or, God Alſufficient, very well able to go through with what ever I Promiſe. When Difficulties, Temptations, and Troubles ariſe, remember who it is that hath Promiſed; not only he that is true and faithful, but he that is God Almighty, before whom nothing can ſtand, when he will accompliſh his Word. And that this was a bottom of great Confidence to Abraham, the Apoſtle tells you, Rom. 4. 21. Being fully perſwaded that he who had Promiſed, was able alſo to performe. When God is ingaged by his VVord, his Ability is eſpecially to be eyed. The Soul is apt to aſk how can this be? it is impoſſible it ſhould be ſo to me: but, he is able that hath Promiſed. And this, Rom. 11. 23. the ſame Apoſtle holds out to us, to fix our Faith upon, in reference to that great Promiſe of Re-calling the Jews, and Re-implanting them into the Vine. God (ſaith he) is able to graft them in: though now they ſeem as dead bones, yet the Lord knows they may live, for he is able to breath upon them, and make them terrible as an Army with Banners: Yea ſo excellent is this Alſufficiency, this Ability of God to accompliſh his whole VVord, that the Apoſtle cautions us, That we do not bound it, as though it could go ſo far only, or ſo far: Nay ſaith he, Epheſ. 3. 20. He is able to do exceeding abundantly, above all that we can ask or think.

VVhen men come to cloſe with the Promiſe indeed, to make a life upon it, they are very ready to queſtion and enquire, whither it be poſſible that ever the VVord of it, ſhould be made good to them. He p. 25that ſees a little Boat ſwimming at Sea, obſerves no great difficulty in it, looks upon it without any ſolicitouſneſs of mind at all, beholds how it toſſes up and down, without any fears of it's ſinking: but now, let this man commit his own life to Sea in that Bottome, what inquiries will he make? what a ſearch into the Veſſel? Is it poſſible (ſaith he) this little Thing ſhould ſafe-gaurd my Life in the Ocean? It is ſo with us, in our view of the Promiſes: whilſt we conſider them at large, as they lye in the Word, alaſs! they are all true, all Yea and Amen, ſhall be all accompliſhed: but when we go to venture our Souls upon a Promiſe, in an Ocean of Wrath and Temptations, then every blaſt we think will over-turn it: it will not bear us above all theſe Waves; Is it poſſible we ſhould ſwim ſafely upon the Plank of a Pinnace in the middeſt of the Ocean?

Now here we are apt to deceive our ſelves, and miſtake the whole thing in Queſtion, Which is the Bottom of many corrupted Reaſonings and perplexed Thoughts. We enquire whether it can be ſo to us, as the Word holds out; when the Truth is, The Queſtion is not about the Nature of the Thing; but about the Power of God. Place the Doubt aright, and it is this, Is God able to accompliſh what he hath ſpoken? Can he heal my Back-ſlidings? Can he pardon my Sins? Can he ſave my Soul? Now that there may be no Occaſion, nor Colour of Staggering upon this Point, you ſee God reveals himſelf as an Alſufficient God: as one that is able to go through with all his Engagements. If you will ſtagger, you may ſo do; this is certain, you have no Cauſe to do ſo from hence; p. 26there is not any Promiſe that ever God entred into, but he is able to perform it.

Object.But you will ſay, Though God be thus able, thus Alſufficient, yet may there not be Defects in the Means whereby he worketh? As a man may have a ſtrong Arm able to ſtrike his Enemies to the ground, but yet if he ſtrike with a Feather, or a Straw, it will not be done; not for want of ſtrength in his Arm, but of fitneſs and ſutableneſs in the Inſtrument, whereby he acteth. But,

Anſw.1, God uſing Inſtruments, they do not Act according to their own Vertue, but according to the Influence of Vertue by him to them Communicated. Look to what End ſoever God is pleaſed to uſe any Means, his chuſing of them, fills them with Efficacy to that purpoſe. Let the Way and Means of Accompliſhing what thou expecteſt by the Promiſe, be in themſelves never ſo weak, yet know, that from God's chuſing of them, to that End, they ſhall be filled with Vertue and Efficacy to the Accompliſhment of it.

2, It is expreſly affirmed of the great Medium's of the Promiſe, that they alſo are Able, that there is no want of Power in them, for the Accompliſhment of the Thing Promiſed.

1 There is the Means procuring it, and that is Jeſus Chriſt: the Promiſes, as to the good Things contained in them, are all purchaſed by him: And of him, the Apoſtle affirms expreſly, That he is ABLE to ſave to the uttermoſt, them that come to God by him: Heb. 5. 27. No Want here; no Defect: He is able to do it to the uttermoſt; able to ſave them that are tempted: Hebrews. 2. 18.

p. 272 There is the great Means of Manifeſtation, and that is the Word of God: and of this alſo it is affirmed that it is able. It hath an Alſufficiency in it's kind. Paul tells the Elders of Epheſus, That the Word of Grace is able to build them up, and to give them an Inheritance among them that are Sanctified, Act. 20. 32.

3 There is the great Means of Operation, and that is the Spirit of Grace: He works the Mercy of the Promiſe upon the Soul: He alſo is able, exceeding powerful, to effect the End appointed. It hath no bounds, nor meaſure of Operation, but only it's own Will: 1 Cor. 12. 11.

Hence then it is apparent in the Second Place, That there is no Occaſion for Doubting; yea, that all ſtaggering is excluded, from the Conſideration of the Ability of the Promiſer, and the means whereby he worketh: If thou continueſt to ſtagger, thou muſt get a better Plea then this, it cannot be, it is impoſſible: I tell thee nay, but God is able to accompliſh the whole Word of his Promiſe. But,

3, There may be want of Sincerity in Promiſes and Engagements, which whileſt we do but ſuſpect, we cannot chuſe but ſtagger at them. If a man make a Promiſe to me, and I can ſuppoſe that he intends not as he ſayes, but hath Reſerves to himſelf of another purpoſe, I muſt needs doubt, as to the Accompliſhment of what he hath ſpoken. If the Soul may ſurmiſe, that the Lord intends not him ſincerely in his Promiſes, but Reſerves ſome other Thing in his Mind, or that it ſhall be ſo to others and not to him, he muſt needs diſpute in himſelf, ſtagger, and keep off from Believing. This, then muſt be Demonſtrated in the p. 28Third Place, That the Promiſes of God; and God in all his Promiſes, are full of ſincerity, ſo that none need fear to caſt himſelf on them, they ſhall be real unto him. Now concerning this, Obſerve,

1 That God's Promiſes are not Declarative of his ſecret Purpoſes and Intentions. When God holds out to any a Promiſe of the pardon of Sin, this doth not ſignifie to any ſingular man, That it is the Purpoſe of God, that his Sin ſhall be pardoned. For if ſo, Then either all men muſt be pardoned to whom the Word of Promiſe comes, which is not: or elſe God fails of his Purpoſes, and comes ſhort of his Intendments; which would render him, either Impotent, that he could not; or Mutable, that he would not eſtabliſh them: but, who hath reſiſted his Will? Rom. 9. He is the Lord, and he changeth not: Mal. 1. So that though every one, to whom the Promiſe is held out, hath not the fruit of the Promiſe; yet this derogates not at all, from the ſincerity of God in his Promiſes; for, he doth not hold them forth to any ſuch End and Purpoſe, as to declare his Intentions, concerning particular perſons.

2 There are ſome abſolute Promiſes, comprehenſive of the Covenant of Grace, which as to all thoſe that belong to that Covenant, do hold out thus much of the Mind of God, That they ſhall certainly be Accompliſhed, in, and towards them all. The Soul may freely be invited to venture on theſe Promiſes, with Aſſurance of their Efficacy towards him.

3 This God principally declares in all his Promiſes, of his Mind and Purpoſe, That every Soul, to whom they ſhall come, may freely reſt on; to wit, That Faith p. 29in the Promiſes, and the Accompliſhment of the Promiſes, are inſeparable. He that believeth, ſhall enjoy; This is moſt certain, this God declares of his Mind, his heart towards us, That as for all the good Things, he hath ſpoken of to us, it ſhall be to us, according to our Faith. This I ſay the Promiſes of God do ſignifie of his Purpoſe, That the Believer of them, ſhall be the Enjoyer of them: In them, the Righteouſneſs of God is revealed from Faith to Faith, Rom. 1. 17. From the Faith of God Revealing, to the Faith of Man Receiving: So that upon the making out of any Promiſe, you may ſafely Conclude, That upon Believing, the Mercy, the Chriſt, the Deliverance of this Promiſe, is mine. It is true, if a man ſtand diſputing and ſtaggering, whether he have any ſhare in a Promiſe, and cloſe not with it by Faith, he may come ſhort of it; and yet without the leaſt Impeachment of the Truth of the Promiſe, or ſincerity of the Promiſer: for God hath not ſignified by them, That men ſhall enjoy the good Things of them, whether they believe, or not. Thus far the Promiſes of Grace are General, and carry a Truth to all, that there is an inviolable Connexion between Believing, and the Enjoyment of the Things in them contained. And in this Truth, is the Sincerity of the Promiſer, which can never be queſtioned, without Sin and Folly. And this wholly ſhuts up the Spirit from any occaſion of ſtaggering. O ye of little Faith! wherefore do ye doubt? Ah! leſt our ſhare be not in this Promiſe; leſt we are not intended in it: Poor Creatures! there is but this one way of keeping you off from it, that is, Diſputing it in your ſelves by Unbelief. Here lyes the Sincerity of God towards thee, That Believing, thou ſhalt not come p. 30ſhort of what thou aimeſt at. Here then is no Room for ſtaggering. If Proclamation be made, granting Pardon to all ſuch Rebels, as ſhall come in by ſuch a ſeaſon, do men uſe to ſtand queſtioning whether the STATE bear them any good will, or no? No, ſaith the poor Creature, I will caſt my ſelf upon Their Faith & Truth engaged in Their Proclamation whatever I have deſerved in particular, I know They will be Faithful in Their Promiſes. The Goſpel-Proclamation is of Pardon to all Comers in, to all Believers: it is not for thee, poor ſtaggerer, to queſtion, what is the Intendment towards thee in particular, but roll thy ſelf on this, There is an abſolute Sincerity in the ENGAGEMENT, which thou mayeſt freely reſt upon. But,

4, Though all be preſent, Truth, Power, Sincerity; yet if he that makes the Promiſe ſhould Forget, this were a ground of ſtaggering. Pharaoh's Butler, without doubt, made large Promiſes to Joſeph, and probably ſpake the Truth according to his preſent Intention: afterwards ſtanding in the preſence of Pharaoh, reſtored to Favour, he had doubtleſs Power enough to have procured the liberty of a poor Innocent Priſoner: but yet this would not do, it did not profit Joſeph; becauſe, as the Text ſayes, he did not remember Joſeph, but forgat him: Gen. 39. 23. This forgetting made all other things uſeleſs. But neither hath this, the leaſt Colour in Divine Promiſes. It was Syons infirmity to ſay, The Lord hath forſaken me, and my God hath forgotten me: Iſa. 49. 14. For, ſaith the Lord, Can a woman forget her ſucking Child, that ſhe ſhould not have compaſſion on the Son of her womb? yea, they may forget, p. 31but I will not forget thee: behold, I have graven thee upon the palmes of my hands, and thy walls are continually before me: verſ. 15, 16.

The Cauſes of forgetfulnes are, 1 Want of Love. The things that men Love not, they care not for: the matters of their Love are continually in their thoughts. Now ſays God to Syon, Why ſayeſt thou, I have forgotten thee? Is it for want of Love? Alaſs! the Love of a moſt tender Mother to her ſucking Child, comes infinitly ſhort of my Love to thee: My Love to thee, is more fixed than ſo, and how ſhouldeſt thou be out of my mind? How ſhouldeſt thou be forgotten? Infinite Love will have infinite Thoughtfulneſs and Remembrance.

2 Multiplicity of buſineſs: This with men is a Cauſe of forgetting. I had done ſayes one, as I Promiſed, but multiplicity of Occaſions thruſt it out of my mind, I pray excuſe me: Alaſs! though I Rule all the World, yet, thou art graven upon the palms of my hands, and therefore thy walls are continually before me. See alſo Pſal. 77. 9. Neither then is there as to this, the leaſt colour given us, to ſtagger at the Promiſe of God.

5, But laſtly, Where all other things concur, yet if the perſon Promiſing be changable, if he may alter his Reſolution, a man may juſtly doubt and debate in himſelf, the Accompliſhment of any Promiſe made to him: It is true, may he ſay, He now ſpeaks his heart and mind, but who can ſay he will be of this mind to morrow? May he not be turned, and then what becomes of the Golden Mountains, that I Promiſed my ſelf upon his Engagement? Wherefore in the laſt p. 32place, the Lord carefully rejects all ſinful ſurmiſes concerning the leaſt change or alteration in him or any of his Engagements. He is the Father of Lights, with whom is no variableneſs, nor ſhadow of turning; Jam. 1. 18. no ſhadow, no appearance of any ſuch thing. I am the Lord (ſaith he) I change not; therefore ye Sons of Jacob are not conſumed. Mal 3. 6. The Lord knows, that if any thing in us, might prevail with him to alter the Word that is gone out of his mouth, we ſhould ſurely periſh. We are poor provoking Creatures, therefore he laies our, not being conſumed, only on this, even his Own unchangableneſs: This we may reſt upon, he is of one mind, and who can turn him?

And in theſe Obſervations, have I given you the firſt Demonſtration of the Point: All ſtaggering is from our own unbelief.

2 Dem.The Experience which we have of the mighty Workings of God, for the Accompliſhment of all his Promiſes, gives light unto this thing. We have found it true, That where he is once engaged, he will certainly go through unto the appointed Iſſue, though it ſtand him in the laying out of his Power and Wiſdom to the uttermoſt. Hab. 3. 9. Thy Bow was made quite naked according to the Oath's of the Tribes, thy Word. If Gods Oath be paſſed, and his Word engaged; he will ſurely accompliſh it, though it coſt him the making of his bow quite naked, the manifeſtation of his power to the utmoſt.

It is true: Never did any wait upon God for the Accompliſhment and fulfilling of a Promiſe, but he found many difficulties fall out between the Word and the Thing. So was it with Abraham in the buſineſs p. 33of a Son: and ſo with David in the matter of a Kingdom. God will have his Promiſed Mercies to fall, as the Dews upon the parched gaſping Earth; or as the ſhadow of a great Rock in a weary Land, Iſa. 32. 2. very welcom unto the Traveller, who hath had the Sun beat upon his head in his travel all the day. Zion is a Crown of Glory in the hand of the Lord, as a royal Diadem in the hand of her God: Iſa. 62. 3. The precious Stones of a Diadem, muſt be cut and polliſhed, before they be ſet in Beauty and Glory. God will have oftimes the precious living ſtones of Zion, to have many a ſharp cutting, before they come to be fully fixed in his Diadem: but yet in the cloſe, whatever Obſtacles ſtand in the way, the Promiſe hath ſtill wrought out it's paſſage: As a River, all the while it is ſtopped with a Damme, is ſtill working higher and higher, ſtill getting more and more ſtrength, until it bear down all before it, and obtain a free courſe to it's appointed place: Every time Oppoſition lyes againſt the fulfilling of the Promise, and ſo ſeems to impede it for a ſeaſon, it gets more and more Power, until the appointed hour be come, and then it bears down all before it.

Were there any thing imaginable, whereof we had not Experience, that it hath been conquered to open a door for the fulfilling of every Word of God, we might poſſibly, as to the Apprehenſion of that thing, ſtagger from ſome other Principle, then that of Ʋnbelief.

What is there in Heaven or Earth, but God and his miniſtring Spirits, that hath not at one time or other, ſtood up to it's utmoſt Oppoſition, for the fruſtrating of the Word, wherein ſome or other of the p. 34Saints of God have put their truſt? Divels in their Temptations, Baits, Subtilties, Accuſations, and Oppoſitions: Men in their Counſels, Reaſonings, Contrivances, Intereſts, Dominions, Combinations, Armies, Multitudes, and the utmoſt of their Endeavours: the whole frame of Nature, in it's Primitive Inſtituted Courſe, Fire, Water, Day, Night, Age, Sickneſs, Death; all in their Courſes have fought againſt the Accompliſhment of the Promiſes: And what have they obtained by all their Contendings? All diſappointed, fruſtrated, turned back, changed, and ſerved only to make the Mercy of the Promiſe, more amiable and glorious.

I would willingly Illuſtrate this Demonſtration with an Inſtance, that the Almighty, al conquering Power that is in the Promiſe, ſettling all ſtaggering upon it's own Baſis of ƲNBELIEF, might be the more evident.

I might here mention Abraham, with all the difficulties and appearing impoſſibilities, which the Promiſe unto him did paſs through, and caſt to the ground, the Mercy of it at length, ariſing out of the grave; for he received his Son from the dead in a Figure: Heb. 11. 19. Or I might ſpeak of Joſeph, Moſes, or David: but I ſhall rather chuſe a Preſident from among the Works of God, in the Dayes wherein we live: and that in a buſineſs, concerning which, we may ſet up our Eben-Ezer, and ſay, Thus far God hath been a helper.

Look upon the Affaire of Ireland. The Engagement of the great God of Revenges againſt Murder and Treachery, the Intereſt of the Lord Chriſt and his kingdom, p. 35againſt the man of Sin, furniſhed the undertakers with manifold Promiſes to carry them out to a deſired, a bleſſed Iſſue. Take now a brief view, of ſome Mountains of Oppoſition, that lay in the way againſt any Succeſs in that Place; and hear the Lord ſaying to every one of them, Who art thou, O great Mountain? before my People thou ſhalt be made a Plain: Zech. 4. 7.

Not to mention the ſtrivings and ſtruglings of two manner of People, in the womb of this Nation, totally obſtructing for a long time the bringing forth of any Deliverance for Ireland: nor yet, That mighty Mountain, (which ſome miſ-named a Level) that thought at once to have locked an everlaſting Door upon that Expedition: I ſhall Propoſe ſome few (of many) that have attended it.

1 The ſilence that hath been in Heaven for half an hour as to this Buſineſs: The great Ceſſation of Prayers in the Heavens, of many Churches, hath been no ſmall Mountain in the way of the Promiſe. When God will do good for Zion, he requires that his Remembrancers give him no reſt, until he do it. Iſa. 62. 7. and yet ſometimes in the cloſe of their Supplications, gives them an Anſwer, by terrible things, Pſal. 65. 5. He is ſometimes Silent to the Prayers of his People, Pſal. 28. 1. Is not then a grant rare, when his People are ſilent as to Prayers? Of how many Congregations in this Nation, may the Prayers, Tears, and Supplications for the carrying on of the Work of God in IRELAND, be written with the lines of emptineſs? What a Silence hath been in the Heaven of many Churches, for this laſt half hour? How many that began with the Lord in that Work, did never Sacrifice at the Altar of Jehova niſſi: p. 36nor conſidered that the Lord hath ſworn to have War with ſuch Amalekites as are there, from Generation to Generation? Exod. 17. 15, 16. They have forgotten, That Ireland was the firſt of the Nations that laid waite for the bloud of Gods People deſiring to enter into his reſt; and therefore their latter end ſhall be, to periſh for ever: Numb. 24. 20. Many are as angry as Jonah, not that Babylon is ſpared, but that it is not ſpared. Hath not this been held out as a Mountain? what will you now do, when ſuch or ſuch, theſe and thoſe men, of this or that Party, look upon you as the graſs upon the houſe tops, which withereth afore it groweth up: wherewith the Mower filleth not his hand, nor he that bindeth ſheaves his boſome, That will not ſo much as ſay, The bleſſing of the Lord be upon you, we bleſs you in the name of the Lord? But now! ſhall the faithleſneſs of men, make the Faith of God of none effect? Shall the kingdom of Chriſt ſuffer becauſe ſome of thoſe that are his, what through Carnal Wiſdom, what through Spiritual Folly, refuſe to come forth to his help, againſt the mighty? no doubtleſs! The Lordſees it, and it diſpleaſes him; he ſees that there is no man, and wonders that there is no Interceſſour: (even marvels that there are no more Supplications on this behalf) therefore his own Arm brought Salvation to him, and his own Righteouſneſs it ſuſtained him: He put on Righteouſneſs as a breſtplate, and an helmet of Salvation upon his head: and he put on the garments of Vengeance for cloathing, and was clad with Zeal as a Cloak: according to their deeds, accordingly he will repay, fury to his adverſaries, recompence to his enemies, to the Iſland he will repay recompence: Iſa. 59. 15, 16, 17, 18. Some men's not Praying, ſhall not hinder the Promiſes accompliſhing. They may ſooner diſcover p. 37an Idol in themſelves, then diſappoint the living God. This was a Mountain.

2 Our own Adviſes and Counſels have often ſtood in the way of the Promiſes bringing forth: This is not a Time nor Place for Narrations: ſo I ſhall only ſay to this in general; That if the choyceſt and moſt rational Adviſes of the Army, had not been overſwayed by the Providence of God, in all probabilities, your Affairs had been more then ten degrees backward, to the Condition wherein they are.

3 The viſible Oppoſition of the combined Enemy in that Nation, ſeemed as to our ſtrength, unconquerable. The wiſeman tells us, That a Threefold Cord is not eaſily broken: Ireland had a Fivefold Cord to make ſtrong bands for Zion, twiſted together: Never (I think) did ſuch different Intereſts bear with one another, for the compaſſing of one common End.

He that met the Lyon, the Fox, and the Aſſe traveling together, wondered quo unâ iter facerent: whither theſe ill-matched Aſſociates did bend their Courſe! neither did his marvelling ceaſe, when he heard they were going a Pilgrimage, in a buſineſs of Devotion.

He that ſhould meet Proteſtants, Covenanted Proteſtants, that had ſworn in the Preſence of the great God, to extirpate Popery and Prelacy, as the Scots in Ʋlſter; Others, that counted themſelves under no leſs ſacred bond, for the maintainance of Prelats, Service-Book, and the like; as the whole Party of Ormonds adherents: joyned with a mighty number, that had for Eight yeers together, ſealed their Vows to the Romiſh Religion, with our bloud and their own; adding p. 38to them thoſe that were profound to revolt up and down, as ſuted their own Intereſt, as ſome in Munſter; All cloſing with that Party, which themſelves had laboured to render moſt odious and execrable, as moſt defiled with Innocent Blood: He, I ſay, that ſhould ſee all theſe, after ſeven yeers mutual conflicting, and embruing their hands in each others blood, to march all one way together, cannot but marvel, quo unà iter facerent, whither they ſhould journey ſo friendly together: Neither ſurely, would his Admiration be leſſened, when he ſhould hear, That the firſt thing they intended and agreed upon, was, To cover the innocent Bloud of 41; contrary to that Promiſe: Behold the Lord commeth out of his place, to puniſh the Inhabitants of the earth, for their iniquity: the earth alſo ſhall diſcloſe her Bloud, and ſhall no more cover her ſlain: Iſa. 26. 21. And Nextly, To Eſtabliſh Catholick Religion, or the Kingdom of Babel, in the whole Nation, in Oppoſition to the Ingaged Truth, and in our dayes viſibly manifeſted Power of the Lord Jeſus: with ſundry ſuch like things, contrary to their Science and Conſcience, their Covenant and Light, yea the Truſt and Honeſty, of moſt of the chief Leaders of them.

Now how can the Promiſe ſtand in the way of this Hydra? What ſayes it to this combined Oppoſition? Why Firſt, ſaith the Lord, Though hand joyn in hand, the wicked ſhall not be unpuniſhed: Prov. 11. 21. Their Covering ſhall be too ſhort, and narrow, to hide the blood which God will have diſcloſed.

And Nextly, Though they will give their Power to the Beaſt, and fight againſt the Lamb, conſenting in this, p. 39who agree in nothing elſe in the World; yet they ſhall be broken in pieces; though they Aſſociate themſelves, they ſhall be broken in pieces: If Rezin, and the Son of Remaliah, Syria and Ephraim, old Adverſaries, combine together for a new Enmity againſt Judah; If Covenant and Prelacy, Popery and Treachery, Bloud and (as to that) Innocency, joyn hand in hand, to ſtand in the way of the Promiſe; yet I will not in this joyn with them ſayes the Lord Though they were preſerved all diſtinctly in their ſeveral Intereſts for ſeven yeers, in their mutual conflicts, That they might be ſcourges to one another; yet if they cloſe, to keep off the Engagement of God in the Word of his Promiſe, not much more then the 4^th part of one yeer, ſhall conſume ſome of them to nothing, and fill the Reſidue with indignation and anguiſh.

By what Means God hath mightily and effectually wrought, by mixing Folly with their Counſels, putting Fear, Terror, and Amazedneſs upon all their Undertakings, to carry on his own Purpoſe, I could eaſily give conſiderable Inſtances. That which hath been ſpoken in General, may ſuffice to bottome us on this, That whileſt we are in the way of God, all ſtaggering at the Iſſue, is from unbelief; for he can, he will do more ſuch things as theſe.

Ʋſe 1 My Firſt Ʋſe ſhall be as unto Temporals; for they alſo (as I told you) come under the Promiſe, not to be ſtaggered at, with the limitations before mentioned. Learn hence then to live more by Faith in all your Actings: Believe, and you ſhall be eſtabliſhed: I have in the dayes of my Pilgrimage ſeen this evil under the Sun: Many Profeſſors of the Goſpel, called out to Publick p. 40Actings, have made it their great Deſign to manage all their Affairs with Wiſdom and Policy, like the men of the reſidue of the Nations. Living by Faith, upon the Promiſes, hath appeared to them, as too low a thing, for the Condition and Employment wherein they now are: Now they muſt Plot, and Contrive, and Deſign, lay down Principles of Carnal Fleſhly Wiſdome, to be purſued to the uttermoſt: And what I pray hath been the Iſſue of ſuch Undertakings?

1 Firſt, The Power of Religion hath totally been devoured, by that lean, hungry, never to be ſatisfied Beaſt of Carnal Policy: No ſigns left that it was ever in their boſoms. Conformity unto Chriſt in Goſpel Graces, is looked on as a mean Contemptible Thing: Some of them have faln to down-right Athieſme, moſt of them to wretched Formality in the Things of God. And then,

2 Secondly, Their Plots and Undertakings, have generally proved Tympanous and Birthleſs: Vexation and Diſappointment hath been the Protion of the Reſidue of their dayes. The ceaſing to lean upon the Lord, and ſtriving to be Wiſe in our Actings, like the men of the World, hath made more Rehoboams, than any one Thing in this Generation.

What now lyes at the Bottom of all this? meerly ſtaggering at the Promiſe, through Ʋnbelief. What building is that like to be, which hath a ſtaggering Foundation? When God Anſwers not Saul, he goes to the Devil. When the Promiſe will not ſupport us, we go to Carnal Policy: neither can it otherwiſe be. Engagedmen, finding one way to diſappoint them, preſently p. 41betake themſelves to another. If men begin once to Stagger at the Promiſe, and to conclude in their fears, That it will not receive accompliſhment, That the Fountain will be dry, they cannot but think it high time, to digge Ciſterns for themſelves. When David ſayes, He ſhall one day periſh by the hand of Saul, (whatever God had ſaid to the contrary) His next adviſe is, Let me go to the Philiſtins: and what ſucces he had in that Undertaking, you know. Political diverſions, from pure dependance on the Promiſe, do alwayes draw after them, a long time of entanglements.

Give me leave to give a VVord of Caution, againſt One or Two Things, which men ſtaggering at the Promiſes through Unbelief, do uſually in their Carnal VViſdome run into, for the Compaſſing of the Thing aimed at, That they may not be found in your Honorable Aſſembly.

1 Take heed of a various management of Religion, of the Things of God, to the advantage of the preſent Poſture and Condition of your Affairs. The Things of Chriſt ſhould be as Joſeph's Sheaf, to which all others ſhould bow. VVhen they are made to cringe, and bend, and put on a flattering countenance, to allure any ſort of men into their Intereſt, they are no more the Things of Chriſt. I would it had not been too evident formerly, That men entangled in their Affairs, enjoying Authority, have with all induſtry and diligence, purſued ſuch and ſuch an appearance of Religion; not that themſelves were ſo paſſionately affected with it, but meerly for the ſatisfaction of ſome in that, whoſe Aſſiſtance and Complyance they needed for other p. 42things. Oh let not the Things of God, be immixed any more with Carnal Reaſonings. His Truths are all eternal and unchangeable. Give them at once the Soveraignty of your Souls, and have not the leaſt thought of making them bend, to ſerve your own Ends, though good and Righteous. Think not to get the Promiſe like Jacob, by repreſenting your ſelves in the Things of God, for other then you are.

2 Hide no Truth of God, as to that way of manifeſtation which to you is committed, for fear it ſhould prove prejudicial to your Affairs. That Influence and Signature of your Power, which is due to any Truth of God, let it not be with-held by Carnal Reaſonings. I might further draw out theſe, and ſuch like things as theſe; the warning is, To live upon the Faith of that Promiſe, which ſhall ſurely be eſtabliſhed, without turning aſide to needleſs crooked paths of your own.

Ʋſe 2 2 Secondly, Be faithful in doing all the work of God whereunto you are engaged, as he is faithful in working all your works whereunto he is engaged. Your work whereunto (whileſt you are in his wayes) God is engaged, is your ſafety and protection. Gods work whereunto you are engaged is the Propagating of the Kingdom of Chriſt, and the ſetting up of the Standard of the Goſpel. So far as you find God going on with your work, go you on with his. How is it that Jeſus Chriſt, is in Ireland only as a Lyon ſtayning all his garments with the bloud of his Enemies? and none to hold him out as a Lamb ſprinkled with his own bloud to his friends? Is it the Soveraignty and Intereſt of England that is alone to be there tranſacted? For my part, p. 43I ſee no further into the MYSTERY of theſe things, but that I could heartily rejoyce, That Innocent blood being expiated, the Iriſh might enjoy Ireland ſo long as the Moon endureth, ſo that Jeſus Chriſt might poſſeſſe the Iriſh. But God having ſuffered thoſe ſworn Vaſſals of the man of Sin, to break out into ſuch wayes of Villany, as render them obnoxious unto Vengeance, upon ſuch rules of Government amongſt men, as he hath appointed: Is there therefore nothing to be done, but to give a Cup of Blood into their hands? Doubtleſs the way whereby God will bring the followers after the Beaſt to Condign Deſtruction, for all their Enmity to the Lord Jeſus, will be, By ſuffering them to run into ſuch practiſes againſt men, as ſhall righteouſly expoſe them to vengeance, according to acknowledged Principles among the Sons of Men. But is this all? Hath he no further Aime? Is not all this to make way for the Lord Jeſus to take Poſſeſſion of his long ſince Promiſed Inheritance? And ſhall we ſtop at the firſt Part? Is this to deal fairly with the Lord Jeſus? Call him out to the Battel, and then keep away his Crown? God hath been faithful in doing great things for you, be faithful in this one, Do your utmoſt for the Preaching of the Goſpel in Ireland.

Give me leave to adde a few Motives to this Duty.

1 They want it: No want like theirs who want the Goſpel. I would there were for the preſent, one Goſpel Preacher, for every Walled Town in the Engliſh p. 44Poſſeſſion in IRELAND. The Land mourneth, and the People periſh for want of knowledge: Many run to and fro, but it is upon other deſigns; knowledge is not increaſed.

2 They are ſenſible of their Wants, and cry out for Supply. The Tears and Cryes of the Inhabitants of Dublin, after the Manifeſtations of Chriſt, are ever in my view. If they were in the dark, and lived to have it ſo, it might ſomething cloſe a door upon the bowels of our Compaſſion: but they cry out of their darkneſs, and are ready to follow every one whoſoever, to have a Candle. If their being Goſpelleſs, move not our hearts, it is hoped, Their importunate Cryes will diſquiet our Reſt: and wreſt help, as a Beggar doth an Alms.

3 Seducers and Blaſphemers will not be wanting to ſow their Tares, which thoſe Fallowed Fields will receive, if there be none to caſt in the Seed of the Word. Some are come over thither already without Call, without Employments, to no other end, but only to vaunt themſelves to be God; as they have done in the open ſtreets, with deteſtable Pride, Athieſme and Folly: So that as IRELAND was heretofore termed by ſome in Civil things, A Frippery of Bankrupts, for the great number of Perſons of broken Eſtates that went thither: So doubtleſs in Religion, it will prove A Frippery of Monſtrous, Enormous Contradictious Opinions, if the Work of Preaching the Word of Truth, and ſoberneſs, be not carried on. And if this be the Iſſue of your preſent Undertakings, Will it be acceptable, think you, to the LORD JESUS, That you have uſed his POWER p. 45and MIGHT, to make way for ſuch THINGS, as his Soul abhors?

1 Will it be for his Honour, That the People whom he hath ſought to himſelf with ſo high a hand, ſhould at the very entrance of his taking Poſſeſſion, be leavened with thoſe high and heavenly Notions, which have an open, and experimented tendency to Earthly, Fleſhly, Dunghill Practiſes? Or,

2 Will it be for the Credit and Honour of your Profeſſion of the GOSPEL, That ſuch a breach ſhould be under your hand? That it ſhould be (as it were) by your means? Will it not be a Sword, and an Arrow, and a Maul in the hands of your Obſervers? Who can bear the juſt Scandal that would accrew? Scandal to the Magiſtrates, Scandal to the Miniſters of this Generation, in neglecting ſuch an Opportunity of advancing the GOSPEL; ſleeping all the day, whileſt others ſow Tares.

3 Where will be the hoped, the expected Conſolation of this great Affaire, when the Teſtimony and Pledge of the peculiar Preſence of CHRIST amongſt us, upon ſuch an ISSUE, ſhall be wanting?

What then ſhall we do? This Thing is often ſpoken of, ſeldom driven to any cloſe!

1 Pray; Pray the Lord of the Harveſt, That he would ſend out, That he would thruſt forth Labourers into his Harveſt. The Labourers are ready to ſay, There is a Lyon in the way: Difficulties to be Contended p. 46withal: And to ſome men it is hard ſeeing a Call of GOD, through Difficulties: When if it would but cloath it ſelf with a few Carnal Advantages, how apparent is it to them? They can ſee it through a little Cranny. Be earneſt then with the Maſter of theſe Labourers, in whoſe hand is their life and breath, and all their wayes; That he would powerfully Conſtrain them, to be willing to enter into the Fields, that are White for the Harveſt.

2 Make ſuch Proviſion, That thoſe who will go, may be fenced from outward Straights and Fears, ſo far as the uncertainty of humane Affairs in General, and the preſent tumultuating perturbations will admit. And let not I beſeech you, this be the buſineſs of an unpurſued Order. But,

3 Let ſome be appointed (Generals dye and ſink by themſelves) to Conſider this thing, and to hear what ſober PROPOSALS may be made by any, whoſe Hearts God ſhall ſtir up to ſo good a Work.

This I ſay is a Work wherein God expecteth Faithfulneſs from you: Stagger not at his Promiſes, nor your own Duty. However by all means poſſible, in this Buſineſs, I have ſtrived to deliver my own Soul.

Once more, to this of Faith, let me ſtir you up to another Work of Love: and that in the behalf of many poor periſhing Creatures, that want all Things needful for the ſuſtentation of Life. Poor Parentleſs Children, that lye Begging, Starving, Rotting in the Streets, and find no Relief: Yea, Perſons of Quality, that have loſt their deareſt Relations in your Service, ſeeking for Bread, and finding none. Oh that p. 47ſome thoughts of this alſo, might be ſeriouſly Committed to them, that ſhall take care for the Goſpel.

Ʋſe 3 I deſire now to make more particular Application of the Doctrine, as to things purely Spiritual: Until you know how to Believe for your own Souls, You will ſcarcely know how to Believe for a Nation. Let this then teach us, To lay the burden and trouble of our Lives upon the right ſhoulder. In our STAGGERINGS, our Doubtings, our Diſputes, we are apt to aſſign this and that Reaſon of them; when the ſole Reaſon indeed is our Unbelief. Were it not for ſuch a Cauſe, or ſuch a Cauſe, I could Believe; that is, Were there no need of Faith. That is Faith muſt remove the Mountains that lye in the way, and then all will be plain. It is not the greatneſs of Sin, nor continuance in Sin, nor backſliding into Sin, that is the true Cauſe of thy Staggering, whatever thou pretendeſt: The removal of all theſe is from that Promiſe, whoſe Stability and Certainty, I before laid forth: but ſolely from thy Unbelief, That root of bitterneſs which ſprings up and troubles thee. It is not the diſtance of the Earth from the Sun, nor the Sun's withdrawing it ſelf, that makes a dark and gloomy day, but the Interpoſition of Clouds and vaparous Exhalations. Neither is thy Soul beyond the reach of the Promiſe; nor doth God with-draw himſelf, but the vapours of thy Carnal Unbelieving Heart, do Cloud thee. It is ſaid of one place, Chriſt could do no great Work there: Why ſo? For want of Power in him? not at all: but meerly for want of Faith in them; it was becauſe of their Ʋnbelief. The Promiſe can do no great Work upon thy heart, to humble thee, to pardon p. 48to quiet thee; Is it for want of Fulneſs and Truth therein? not at all: but meerly for want of Faith in thee, that keeps it off. Men complain, That were it not for ſuch things, and ſuch things, they could Believe; when it is their Uubelief that caſts thoſe rubs in the way. As if a man ſhould caſt Nails and ſharp Stones in his own way, and ſay, Verily I could run, were it not for thoſe Nails and Stones; when he continues himſelf to caſt them there. You could believe, were it not for theſe Doubts, and Difficulties, theſe ſtaggering perplexities, when alaſs! they are all from your Unbelief.

Ʋſe 4 See the ſinfulneſs of all thoſe ſtaggering doubts and perplexities, wherewith many poor ſouls have almoſt all their thoughts taken up: Such as is the Root, ſuch is the Fruit. If the Tree be evil, ſo will the fruit be alſo. Men do not gather Grapes from brambles. What is the Root that bears this Fruit of Staggering? Is it not the evil Root of Ʋnbelief? And can any good come from thence? Are not all the Streams of the ſame Nature with the Fountain? If that be bitter, can they be ſweet? If the Body be full of Poyſon, will not the Branches have their Venome alſo? Surely if the Mother (Unbelief) be the Mouth of Hell, the Daughters (Staggerings) are not the Gates of Heaven.

Of the Sin of Ʋnbelief, I ſhall not now ſpeak at large: It is in Sum, The Ʋniverſal Oppoſition of the Soul unto God: All other Sins ariſe againſt ſome thing or other of his revealed Will: Only Ʋnbelief ſets up it ſelf in a direct Contradiction, to all of him that is known. Hence the weight of Condemnation in the Goſpel, is conſtantly laid on this Sin. He that believeth p. 49not, on him the wrath of God abideth: he ſhall be damned. Now as every drop of Sea-water retains the brackiſhneſs and ſaltneſſe of the whole, ſo every ſtaggering Doubt that is an iſſue of this Unbelief, hath in it the unſavourineſs and diſtaſtefulneſs unto God, that is in the whole.

Further to give you a little light into what acceptance our ſtaggering thoughts find with the Lord, according to which, muſt be our Eſteem of all that is in us.

Obſerve, that

1 They grieve him.

2 They provoke him.

3 They diſhonor him.

1 Such a frame grieves the Lord. Nothing more preſſes true Love, then to have any Appearance of Suſpition. Chriſt comes to Peter and aſks him, Simon, Son of Jonas, loveſt thou me? Joh. 21. 15. Peter ſeems glad of an opportunity to confeſs him, and his love to him, whom not long ſince he had denyed; and Anſwers readily, Yea, Lord, thou knoweſt that I love thee. But when Chriſt comes with the ſame Queſtion again and again, the holy Ghoſt tells us, Peter was grieved becauſe he ſaid unto him the 3^d time, Loveſt thou me? It exceedingly troubled Peter, That his Love ſhould come under ſo many Queſtionings, which he knew to be ſincere. The Love of Chriſt to his, is infinitely beyond the Love of his, to him. All our Doubtings are nothing but ſo many Queſtionings of his Love. We cry, Lord Jeſus, Loveſt thou us? and agai… Lord Jeſus, Loveſt thou us? and that with diſtruſtf… … thoughts, That it is not, it cannot be. … p. 50the Ʋnbelieving Jews, the holy Ghoſt tells us, Jeſus was grieved for the hardneſs of their hearts: Mark 3. 5. And as it is bitter to him in the Root, ſo alſo in the Fruit. Our Staggerings and Debates when we have a Word of Promiſe; is a Grief to his holy Spirit, as the unkindeſt return we can make unto his Love.

2 It provoks him. How can this be, (ſayes Zechariah) that I ſhould have a Son? This ſhall be, (ſaith the Lord) and thou thy ſelf for thy queſtioning ſhalt be a ſign of it, Thou ſhalt be dumb and not ſpeak: Luke 1. His Doubting was a Provocation: And our Saviour expreſſes no leſs in that bitter reproof to his Diſciples upon their wavering, Matth. 17. 17. O faithleſs and perverſe Generation, how long ſhall I be with you? How long ſhall I ſuffer you? How long ſhall I ſuffer you? That is, in this Unbelieving frame. Poor Souls are apt to admire the patience of God in other matters; That he ſpared them in ſuch and ſuch ſins, at ſuch and ſuch times of Danger, but his exceeding patience towards them in their carnal Reaſonings, and fleſhly Objections againſt Believing; this they admire not. Nay, generally they think it ſhould be ſo: God would not have them one ſtep further. Nay, they could be more ſtedfaſt in Believing as they ſuppoſe, might it ſtand with the good Will of God: when all this while, this fram of all others, is the greateſt provocation to the Lord; he never exerciſes more forbearance, then about this kind of Unbelief.

When the Spyes had gone into Canaan, had ſeen the Land, and brought of the good Fruit of it, then to repine, then to queſtion whither God would bring them into it or no: This cauſed the Lord to ſwear in his wrath, p. 51that they ſhould not enter into his reſt. When God hath brought men to the Borders of Heaven, diſcovered to them the Riches and Excellency of his Grace, admitted them to enter as Spyes into the Kingdom of Glory, then to fall a ſtaggering, whether he intends them an Entrance or no; is that which lyes heavie on him. The like may be ſaid of all Promiſed Mercies, and deliverances whatſoever.

That this is a Provocation, The Lord hath abundantly teſtified, in as much, as for it, he hath oftentimes ſnatched ſweet morſels from the mouths of men, and turned aſide the ſtream of Mercies, when it was ready to flow in upon them. If (ſaith he) you will not believe, you ſhall not be eſtabliſhed: Iſa. 7. 9. The very Mercy but now Promiſed, concerning your deliverance, ſhall be with-held. Oh ſtop not Succeſs from Ireland, by Unbelief.

3 It diſhonors God. In the cloſe of this Verſe, it is ſaid, Abraham was ſtrong in Faith (or ſtaggered not) giving glory to God. To be eſtabliſhed in Believing, is to give God the greateſt glory poſſible. Every ſtaggering Thought that ariſeth from this Root of Unbelief, robs God of his Glory.

1 It robs him of the Glory of his Truth. He that believeth not, hath made him a Liar, becauſe he believeth not his Record: 1 Joh. 5. 10. Let men pretend what they pleaſe, (as moſt an end, we give in ſpecious pretences for our Unbelief) the bottom of all is, The queſtioning of the Truth of God, in our falſe hearts.

2 It robs him of the glory of his Fidelity or Faithfulneſs in the diſcharge of his Promiſes: If we confeſs our ſins, he is faithful to forgive us our ſins: 1 Joh. 1. 9. He hath p. 52engaged his faithfulneſs in this buſineſs of the forgiveneſs of Iniquities: He whoſe Right it is, calling that in Queſtion, calls the faithfulneſs of God in Queſtion.

3 It robs him of the Glory of his Grace: In a word, If a man ſhould chuſe to ſet himſelf in an univerſal oppoſition unto God, he can think of no more compendious way then this. This then is the fruit, this the advantage of all our ſtaggering, we rob God of Glory, and our own Souls of Mercy.

Ʋſe 5 Be aſhamed of, and humbled for, all your ſtaggerings at the Promiſes of God, with all your fleſhly Reaſonings, & carnal Contrivances iſſuing therefrom. For the moſt part, we live upon Succeſſes, not Promiſes: unleſs we ſee and feel the print of Victories, we will not Believe. The engagement of God, is almoſt quite forgotten in our Affairs. We travel on without Chriſt, like his Mother, and ſuppoſe him only to be in the croud: but we muſt return to ſeek him where we left him, or our journying on, will be to no purpoſe.

When Job, after all his complaining had ſeen the End of the Lord, he cryes out, Now I abhor my ſelf in duſt and aſhes. You have ſeen the End of the Lord in many of his Promiſes: Oh that it might prevaile to make you abhor your ſelves in duſt and aſhes, for all your Carnal Fears and Corrupt Reaſonings, upon your ſtaggerings.

When David enjoyed his Promiſed Mercy, he eſpecially ſhames himſelf, for every thought of Unbelief, that he had whileſt he waited for it: I ſaid (ſaith he) in my haſte, That all men were Liars. And now he is humbled for it. Is this to be thankful, to forget our provoking Thoughts of Unbelief, when the Mercy p. 53is enjoyed? The Lord ſet it home upon your Spirits, and give it to receive it's due manifeſtation.

1 If there be any Counſels, Deſigns, Contrivances on foot amongſt us, that are bottomed on our Staggering at the Promiſe under which we are, Oh let them be inſtantly caſt down to the ground. Let not any be ſo fooliſh, as to ſuppoſe that Unbelief will be a foundation for quiet Habitations. You are careful to avoid all wayes that might diſhonor you, as the Rulers of ſo great a Nation: Oh be much more careful about ſuch things as will diſhonor you as Believers: That's your greateſt Title, That's your chiefeſt Priviledge. Search your own Thoughts, and if any Contrivance, any Complyance be found ſpringing up, whoſe ſeed was ſown by ſtaggering at the Promiſe; root them up, and caſt them out, before it be too late.

2 Engage your hearts againſt all ſuch wayes for the future: Say unto God, How faithful art thou in all thy wayes! How able to perform all thy Promiſes! How haſt thou eſtabliſhed thy Word in Heaven and Earth! Who would not put their Truſt in thee? We deſire to be aſhamed, That ever we ſhould admit in our hearts, the leaſt ſtaggering at the ſtability of thy Word.

3 Act as men bottomed upon unſhaken things: that are not at all moved by the greateſt appearing Oppoſitions: He that believeth, will not make haſte: be not haſty in your Reſolves, in any diſtreſs. Waite for the Accompliſhment of the Viſion, for it will come. So long as you are in the way of God, and do the Work of God, let not ſo much as your Deſires be too haſty, after appearing Strengthnings, and Aſſiſtance. Whence p. 54is it that there is amongſt us, ſuch bleating after the Complyance of this or that Party of the Sons of men, perhaps priding themſelves in our Actings upon Unbelief; as though we proclaimed, That without ſuch and ſuch, we cannot be protected in the Things of God. Let us (I beſeech you) live above thoſe things, that are unworthy of the great Name, that is called upon us.

Oh that by theſe, and the like wayes, we might manifeſt our ſelf-Condemnation, and Abhorrency, for all that Diſtruſt and Staggering at the Word of God, which ariſing from Unbelief, hath had ſuch deplorable Iſſues upon all our Counſels and Undertakings.

FINIS.

End of the text · John Owen, The Steadfastness of Promises and the Sinfulness of Staggering (1650)