One Hundred Select Sermons, New Testament · Sermon 34
SERMON XXXIV.
2 Cor. 1.10.
Who delivered us from ſo great a death, and doth deliver: in whom we truſt that he will yet deliver us.
There are two Graces eſpecially which do ſerve very much to amplifie and enlarge Gods mercies towards us, the one is the Grace of Thankfulneſs, and ſpiritual joy; and the other is the Grace of Faith and ſpiritual truſt; joy, that enlarges them to others, and diſperſes and ſcatters them abroad to thoſe perſons with whom we converſe; and faith that enlarges them to our ſelves, and makes them ſo much the greater to our own minds and expectations. Now each of theſe we may here take notice of in the courſe of this preſent Text and Scripture which we have now read unto you; where the Apostle gives us an account of the deliverance of him with his company from a great danger, which happened unto them, and therein expreſſes his thankefulneſs and holy rejoicing; as alſo gives us an hint of expectation of further deliverance from the like dangers that might happen unto them, and therein expreſſes his hope and most holy faith: Who delivered us from ſo great a death, and doth deliver, in whom we truſt alſo, &c. This paſſage it relates to a ſtory which we meet withal in Act. 19.29, 30. which we may read at our leiſure; though I ſuppoſe that moſt of us are already ſufficiently skilled in it, and acquainted with it. So that I need not now rehearſe it, or declare it unto you.
IN this preſent Verſe before us, we have three General Parts conſiderable of us: Firſt, The Commemoration of a Deliverance past. Secondly, The ſignification of a Deliverance preſent. Thirdly, The prognostication of a Deliverance to come.
The Commemoration of a Deliverance paſt, Who delivered us from ſo great a Death. The ſignification of a Deliverance preſent, And doth deliver us. The Prognoſtication of a Deliverance to come, In whom we trust that he will yet deliver us. Here's all that we can poſſibly deſire for all the limits and periods of time, whether past, or preſent, or future. This Deliverance it is extended to each, here's matter of thankfulneſs, and matter of joy-fulneſs, and matter of hope.
We begin in order with the firſt, viz. The Commemoration of the Deliverance paſt, Who delivered us from ſo great a death. Wherein again we may take notice of two Particulars more: Firſt, the terms of the Deliverance, or the evil it ſelf delivered from, and that is here expreſt to be ſo great a death. Secondly, the Deliverance it ſelf, or the time for the vouchſafing of it, Who hath delivered us.
Firſt, We have here the terms of the Deliverance, or the thing delivered from, ſo great a death. For the evil it ſelf, death; and for the aggravation of it, a great death, it is a deliverance from both. Chryſostom together with ſome others gives it in the Plural number, foreign, ſo great deaths. And indeed there are more deaths than one which God does undertake to deliver his ſervants from, and from which he delivered St. Paul with his Brethren and Companions amongſt the reſt. And which it may not be amiſs for our ſelves at this time by the way to take notice of, though I ſhall inſiſt chiefly upon that which is here chiefly intended, and is moſt agreeable both to the ſcope of the Text, and the preſent occaſion.
Firſt, From ſpiritual death, the death of ſin; that's a very great death, it puts a man into a ſtate of death, not only as expoſing to wrath and future condemnation, but likewiſe as diſabling to the actions of Grace and Holineſs, alienating us and depriving us of that life of God which ſhould be in us, Epheſ. 4.18. For as there is a life of grace diſtinguiſht from the life of glory; ſo there's likewiſe a death of ſin diſtinguiſht from the death of condemnation. And this death of ſin it is ſuch as is to be numbered among great deaths, and the deliverance from it reckoned among great deliverances. Indeed it is not always counted ſo, at leaſt by the generality of the world; they for the moſt part are ready to make nothing of it, a light and ſmall matter; as for the death of the body, do all they can to ſhun that; but as for this body of death, which the Apoſtle Paul ſo much complain'd of, and bleſt God for deliverance from it, this is ſuch a thing, as they are little troubled, or ſolicitous about: Well, but every good Chriſtian, who has the eyes of his underſtanding inlightned, and his heart truly ſanctified with grace; he looks upon this as a very grievous and fearful death, and accordingly bleſſes Gods for his deliverance and redempton from it. Oh wretched man that I am, who ſhall deliver me from this body of death! I thank God through Jeſus Chriſt our Lord, Rom. 7.24, 25.
Secondly, Eternal death; the death of wrath and condemnation; that's another great death alſo, and ſuch as follows likewiſe upon the former without recovery from it: He that's finally dead in ſin, he ſhall be certainly dead in judgment; the death of ſentence and condemnation, follows upon the death of ſpirit and diſpoſition. This God has alſo delivered us from; He hath delivered us from wrath to come, 1 Theſ. 1.10. And we are ſaved from wrath through him, Rom. 5.9. This is a great death among other Conſiderations in this reſpect; foraſmuch as it required ſo great a death for the expiating of it, which was the death of no other than of the Son of God himſelf, who therefore taſted of this death for the kind of it, that he might free us from it: We are reconciled unto God (ſays the Apoſtle) by the death of his Son. What a ſweet and bleſſed Saviour have we, that cares not how great a death he dyes himſelf, that ſo he might free us from death, for whom he dyed. We ſhould take all occaſions that may be to celebrate our deliverance from this, which I am therefore ſo much the willinger to mention upon this phraſe which I now here meet withal in the Text, though it is not that which I deſire to inſiſt or ſtand upon. I come to that which is more pertinent.
The third (and that which is here particularly aim'd at) is Temporal Death, which though it be the leaſt Death of all, compared with the former; yet it is great conſidered ſimply in it ſelf, and ſo much the greater according to the ſeveral circumſtances and aggravations which it may be cloathed withal: Which we may take in theſe following particulars.
Firſt, From the nature and kind of it; A violent Death, not a natural. This is a great death, and ſo conſequently a great mercy to be delivered from it; to be kept from accidents, and caſualties, and miſchances which we are ſubject unto; when the Candle is not put out, but goes out; when our life is not taken away from us, but ends of it ſelf. This is a Temporal Bleſſing, and ſuch as when it is granted to the Children of God, is granted in love, and anſwerably to be looked upon by them, as a merciful diſpenſation, which they are to be thankful for: As for wicked men, it is threatned as a judgment upon them, Joh 27.20. That a Tempeſt ſhall ſteal them away, and a ſtorm ſhall hurl them out of their places; and they ſhall lye down and not be gathered: and ſuch was this; God thruſts them and turns them out of doors like a company of diſorderly perſons, whom he will no longer have patience with; but now as for the godly and righteous, there's an foreign, a fair and kindly death, which (ſo far forth as they have an intereſt in any outward and worldly bleſſing) is belonging unto them. It is true, that they cannot abſolutely and peremptorily conclude upon it, no more than upon any other outward comfort of the ſame nature with it; for all things fall alike unto all here in this life, to the good, and to the bad; to the juſt, and to the unjuſt, &c. as the Preacher ſpeaks; but yet they may more certainly expect it than any other beſides may, and they have a promiſe made of it to them, ſo far forth as is requiſite for them, and may moſt conſiſt with the glory of God, which all things are to be ſubſervient unto, Job 5.26. Among other Bleſſings of the ſame condition with it, this is reckoned as one pertaining to thoſe which are faithful, That they ſhall come to their grave in peace, like a ſhock of corn in its ſeaſon.
This was that kind of death which the Apoſtle here was delivered from in this danger, which he ſpeaks of in Aſia, as we may ſee, if we look into the ſtory; where we ſhall find, that he was ready to be pull'd in pieces in the tumult which was there made; and therefore his friends intreated him, that he would not adventure himſelf upon the Theatre, namely, to the rage and fury of his Enemies, which were there met in a cobuſtion together. This is a part of the aggravation of the miſeries and calamities of War: The difference betwixt a fever and a ſword; betwixt dying by the hand of an enemy, and dying by the ſtroke of a diſeaſe. The end and concluſion is all one and the ſame, only there's ſome difference in the conveyance: when as the ſoul does not ſo much take its leave, as it is rather driven out of its lodging. This is that which nature ſhrinks at, even there where grace has learn't in ſome degree to ſubmit unto it: And that's the firſt aggravation which is implyed in this expreſſion; ſo great a Death, namely, from the nature and kind of it; a violent death, not a natural.
The ſecond is from the Quality and manner of it; a painful death, not a gentle and eaſie. Death, it is unpleaſing in it ſelf, conſidered as a meer diſſolution and ſeparation of two loving friends and companions, the ſoul and body from each other: but when to this we ſhall add pain and torture, this makes it to be ſo much the more. This was that which many of the Godly Martyrs ſuffer'd and indur'd: They were ſtoned, they were ſawn aſunder, they were killed, they were ſlain with the ſword, Heb. 11.35. Deaths full of torment, and pain, and ſo great; there are likewiſe ſuch kind of Deaths in a natural way alſo, Sone and Gout, &c. I need not name them, ſome are afflicted with them; and if we be delivered from them, we have cauſe to bleſs God for it, for delivering us from ſuch great Deaths or Diſeaſes as thoſe; as namely, are painful and tormenting, which makes up the ſecond Aggravation.
Thirdly, Take in another, from the coming and proceeding of it: A ſudden death, and not an expected. This is another aggravation of Temporal Death, which the Apoſtle ſeems here to allude to in his danger in Aſia: It was ſuch as he did not look for, and in that regard it was great; indeed, to ſpeak properly, Death is not altogether ſudden to the Children of God, becauſe they are ſtill more or leſs in the expectation of it, and in ſome ſort prepared for it; but yet comparatively ſome is ſuddener than other, and that which is ſo has the aggravation of a great death in it. We find David cry in Pſal. 39. ult. Oh ſpare me a little before I go hence, &c. that I may recover my ſelf. A Chriſtian, though he be able to give ſome good account of himſelf, whenſoever God ſhall call him, as deſiring always to live in ſuch a conſtant frame and temper of ſpirit, as from whence he may be fit to leave the world; yet he deſires to have ſome time to make his accounts up, and to have them in a more perfect readineſs than at all times elſe he has; in which regard it is lawful for him, with a ſubmiſſion to the good will of God, to deſire to be kept and preſerved from a ſudden ſtroke; that ſo he may the better be able to reflect and recollect himſelf, to conſider what he is, and what he has been, and what he has done, and whither he is going, &c. which in theſe ſudden ſurpriſals he is not ſo well able to do.
Fourthly, From the time and ſeaſon of it, when it is an haſtened death, not a mature one, in Eccleſ. 7.17. it is there the counſel and advice of the Preacher, Be not overmuch wicked, neither be thou fooliſh: why ſhouldſt thou dye before thy time? And Pſal. 55.23. It is ſaid of bloody and deceitful men, that they ſhall not live out half their days: For men to dye before their time, and not to live out half their days, it is reckoned in the Catalogue, and account of great Deaths. Now death may be ſaid to be untimely in a twofold Conſideration: Either, Firſt of all in a way of Nature. Or elſe, ſecondly, in a way of Providence. Firſt, In a way of Nature. When one dyes in infancy or youth, or ſuch time as he is not come to full age; and it is a mercy to eſcape this: God gives us great occaſion of thankfulneſs, when he ſets us to run out our time here in the world, when he cracks not the hour-glaſs before all the ſand be ſpent; or when the glaſs is but newly turn'd up, as ſometimes he does: This is an untimely death in a way of Nature.
Secondly, There's an untimely Death alſo in a way of Providence. When a man is at any time taken out of the world ere he has done his work, and before he has accompliſh't that buſineſs, which in all likelihood he was to perform, which is the very life of life it ſelf. Thus had this Death in the Text been a great Death to St. Paul, becauſe it had taken him off from that ſervice which he was to have done for the Church; and ſo conſequently it was a great deliverance to be freed from it, that he might now glory, as afterwards he did before his departure; that he had ſought a good fight, that he had finiſhed his courſe, &c. 2 Tim. 4.7.
Fifthly, The greatneſs of Death has an aggravation of it from its latitude and extent. When it is a death involving and including ſuch and ſuch perſons in it: As firſt for the number of the perſons; the death of many, the death of a great many; that's a great death; that's a great death; which does devour multitudes and ſwarms at once. Thus had this death been in Aſia, not only Paul himſelf, but his companions; more had been taken away beſides him in this violence he here ſpeaks of: And this is another thing which would have made it to have been ſo great a death. Chriſtians, as they are Members one of another, ſo they rejoyce in one anothers mutual life and preſervation, and count their own deliverance to be ſtill ſo much the greater, as it has their brethrens involved with it; not only we, but us.
And then what kind of us were they? Take in, ſecondly, the Quality of perſons, ſuch as were eſpecially ſerviceable and uſeful; an Apoſtle and the Miniſters of Chriſt, for theſe to be delivered from death, it was to be delivered from a great death: The death of none is to be ſlighted, though never ſo mean; The life of the pooreſt and ſimpleſt man in the world, it is precious as the life of a man, no more but ſo; but the death of ſuch perſons, as for their gifts and graces are eminent, and for their places and improvements are uſeful; this it is ſuch as is very choice, and much to be ſet by; and ſuch was this which the Apoſtle here ſpeaks of in this preſent Text, It was ſo great a death, &c.
Sixthly, A great death in regard of the proximity and neerneſs of the evil it ſelf. It was as it were at the very next door; A great death, that is, indeed a great danger; ſo ſome read the words, foreign, De tantis periculis. Though Chryſoſtom does not ſo well approve of it, ſurely it carries the ſenſe very well, though it anſwers not the word; for if we ſpeak properly, the Apoſtle was not delivered from death, but from danger, from that which tended and inclined to death, and would have proved ſo, if it had not been prevented. This is called death both here and in other places; as when 'tis ſaid by the ſame Apoſtle of himſelf, that he was in deaths oft, 2 Cor. 11.23. In deaths, that is, in dangers of death; ſo here, from a great death, that is, from a great danger of death; every deliverance is ſo much the greate, as the danger is ſo much the nearer.
Laſtly, A great death alſo in regard of the apprehenſions of thoſe which were in danger of it. Conceit and apprehenſion, it does ſet an aggravation upon danger, and does make it to be ſo much the greater. That which is great in our thoughts, and in our opinions, to us it is great. And ſo was this here to the Apoſtle Paul and his Company, as we may ſee in the Verſe before the Text, We had the ſentence of death in our ſelves; that is, we gave our ſelves for dead men. Men that do not ſee their danger, they do not ſo eaſily fee their deliverance, nor ſo much take notice of Gods goodneſs in vouchſafing it unto them; but when they are made ſenſible of the one, they are likewiſe made ſenſible of the other. If ever we would get our hearts enlarged in thankfulneſs afterwards, we muſt be apprehenſive of danger before. For a ſecure ſpirit in danger will be an unthankful ſpirit in deliverance and preſervation, and ſo for the contrary.
So great a death Y… here's now the nature of Thankfulneſs, to extend the meroies of God, and to make them as great as may be. It is of an amplifing and enlarging diſpoſtion; as an humble heart puts an aggravation upon ſin, that it may put an enlargement upon pardon; ſo a thankeful heart puts an aggravation upon danger, that it may put an amplification upon deliverance. It thinks thoſe mercies to be great which are beſtowed upon it, becauſe it's ſmall in its own eyes, and looks upon it ſelf as leſs than the leaſt of all the morcies of God.
Yea, and that which is alſo further here obſervable, when the danger it ſelf is paſt, and the worſt is over. There are many which can ſee it to be a great death, when 'tis coming and approaching, and ready to ſurprize them, when evils are preſent, as near unto them, Oh then they are great indeed: yea, but when they are once gone and removed, then they are ſmall, or none at all. The Plague when it does not ſpread, it was not the Plague.
This is commonly in mens diſpoſitions, yea but with Paul it is not ſo, he counts it a great death, even now when it was paſt and gone. It was great to his apprehenſions, and ſo great in that regard alſo; thus now have I done with the firſt Particular in this firſt General, viz. the terms of deliverance, or thing, &c. ſo great a death.
The ſecond Particular is the Preſervation or Deliverance it ſelf, And doth deliver, &c. And here again take notice of two things more: Firſt, The thing it ſelf ſimply and abſolutely propounded. Secondly, The Apoſtles acknowledgment and manifeſtation of it in the reflection. The thing it ſelf, That God had delivered him. His acknowledgment in that he bleſſes God for it, and makes mention of it here to the Corinthians.
Firſt, For the thing it ſelf; this is that which we may here obſerve how ready God is to deliver his people from death, and from great death; that which the Apoſtle ſpeaks of himſelf, and thoſe which were with him, it is appliable to many others beſides; it is a piece of Providence which the children of God do partake of in frequent experiences, and they are able to ſay it of themſelves as ſo with them. It is that which David does often, as Pſal. 57.13. Thou haſt delivered my ſoul from death. Again, Pſal. 116.8. My ſoul from death: mine eyes from tears: my feet from falling. And ſo likewiſe, Pſal. 118.18. The Lord hath chaſtened me ſore, but he hath not given me over to death. And ſo in like manner other of the Sains. There are many gracious Promiſes to this purpoſe, as Job 5.20. He ſhall redeem thy ſoul from death. And Pſal. 72.14. He ſhall redeem their ſoul from violence, and precious ſhall their blood be in his ſight. So Pſal. 116.15. it is ſaid, That precious in the ſight of the Lord is the death of his Saints. The Lord does not at any time caſt away the lives of his ſervants, but though he may ſeem now and then indifferently and promiſcuouſly to take them away, yet he does it not without ſpecial heed and regard had unto them. He is very careful ſo far forth as may conſiſt with their greateſt advantage, and the promotion of his own gracious ends and purpoſes, and glory, which it is very fitting all this ſhould ſtoop unto to keep them, and to deliver them from death.
Firſt, Out of pity and compaſſion towards them: the Lord has bowels of tenderneſs towards his people. And deliverance from death it is an act of mercy. In Phil. 2.27. it is ſaid concerning Epaphroditus, that God had mercy on him, when he brought him from the gates of death. Look how much ſweetneſs there is in life, ſo much mercy in preſervation from death, which is a privation of life. And God he is full and abundant in mercy as being the God and Father of it, as he ſtiles himſelf, and properly to thoſe which are his children.
Secondly, He has work for them to do, and ſome ſervice which he requites from them; thus it was here with Paul and the reſt, they were to be imployed by him in the work of the Miniſtry, and he had buſineſs wherein to uſe them, therefore he would ſave and deliver them. God ſtands not in need of our ſervice ſimply conſidered, nor of any thing which can be done by us: but yet ſo far forth as he is pleaſed of his free Graceto imploy us, ſo far forth will he be careful to preſerve us in order and reference hereunto. In Mal. 3.17. it is ſpoken there of the children of God, that a book of remembrance was written before him in their behalf, and that he would ſpare them when he made up his Jewels as a man ſpares his own ſon that ſerves him. There's two arguments in one for Gods indulgence there mentioned: Firſt, their relation, his ſon; and ſecondly, their imployment, that ſerves him: a man will ſpare his ſon in reference to his bowels; and he will ſpare his ſervant in reference to his work; and the latter of theſe is that which is here exhibited unto us. God takes a ſpecial care of his working ſervants. This is a certain truth, that as long as God has any work and buſineſs for any man to do for him, ſo long he will keep and preſerve him, and deliver him from death, and he may with confidence depend upon him for it; which by the way teaches us how in ſome manner to preſerve our lives, and keep our ſelves from hazards and danger, as we do any thing deſire it, namely, by being careful to be exerciſed and well-imployed in the doing of that which God requires of us. When we put our ſelves out of ſervice, we put our ſelves out of protection. When we lay our ſelves aſide as to our work, we do in a manner haſten our end, and ring our own paſſing-bell, as I may ſo expreſs it; but when we are careful as much as we can to ſerve God in our generation, and to be uſeful and profitable to the time and places wherein we live, we do hereby very much provide for our own ſafety and preſervation, and in a manner engage God himſelf thereunto; who is very tender of his working-ſervants, as here of Paul. The way to ſecure our lives, is not ſo much to ſpare our ſelves, to ſtudy our own eaſe, to make much of one; no (he that ſaves his life ſo, is moſt likely to loſe it but rather accoding to that ſtrength and ability which God affords unto us, to do him all the ſervice we can.
Thirdly, God does further delight to fruſtrate the attempts of enemies, and thoſe that plot and conſpire, and contrive the death of his ſervants; and for this cauſe will deliver them from it, as here again 'twas with Paul. God fears the wrath of his Adverſaries leſt they ſhould behave themſelves ſtrangely, and ſay, Our hand is high, &c.
The conſideration of this Point is a great encouragement to all thoſe that fear God againſt the inordinate fear of death; That the Lord has a ſpecial care of them, and regard unto them, in ſuch diſpenſations, at leaſt ſo as to keep them from the evil and hurtfulneſs of it: He hath delivered us from ſo great a death. And this for the thing it ſelf here propounded in the abſolute conſideration of it.
We may in the ſecond place look upon it in the reflection, as coming from the Apoſtle, God had delivered him, and he did not now let it paſs without any notice taken of it, but he obſerves it, and likewiſe acknowledges it. This is a duty which lyes upon us to take notice of thoſe mercies and deliverances which God at any time has vouchſafed unto us; thus does the Apoſtle here, and alſo elſewhere, and teaches us to do the ſame likewiſe. He makes mention of mercies and deliverances which were paſt ſometime ſince, and not only makes mention of them, but gives thanks for them: it is not a bare and ſimple narration, but with ſome acknowledgment annext unto it. We would not have you ignorant (ſays he) of our trouble that came to us in Aſia, &c. Why would he not have them ignorant of his trouble? becauſe he would have them thankful for his deliverance, and to join with him in the bleſſing and praiſing of God for it, who had ſo graciouſly ſhewn himſelf in his behalf. Thankfulneſs and acknowledgment is the leaſt which we can return upon God for deliverance and preſervation.
This is that which we our ſelves are now called to this preſent day, wherein we celebrate Gods goodneſs to us in our Deliverance from the Gunpowder-Treaſon; a Deliverance which in regard of the thing it ſelf, was vouchſafed many years paſt, five and forty years ago; but the remembrance of it ſhould be ſtill green and freſh, and flouriſhing with us. We may very well expreſs it in all the words of this preſent clauſe, That God has delivered, delivered us, and from a great death.
Firſt, For the Perſon delivering, it was God: He that delivered Paul and his Company, delivered us. He that delivered them from the great danger in Aſia, the ſame has delivered us from the great danger in England. He that raiſed from the dead, as it is ſaid in the verſe before, it is he that has kept and preſerved from death here. It was he that diſcovered the Plot. It was he that prevented it, or otherwiſe we had been utterly deſtroyed and overwhelmed in it. If the Lord had not been on our ſide, may England now ſay, if the Lord had not been on our ſide when men roſe up againſt us, they had ſwallowed us up quick, when their wrath was kindled againſt us. It is true, God had his means and inſtruments which he was pleaſed to imploy and improve in this buſineſs, but the main of it muſt be reſolved into himſelf, It was he who delivered us, &c.
Secondly, For the Perſons delivered, we may add alſo us, it is we which are delivered. The deliverance of others has cauſe in its place to affect us and we ought to be very much taken with joy for it. But when our ſelves are intereſted in any deliverance for our own particular, this ſhould more work upon us; and ſo it was here. There's none of us all but had a ſhare and propriety in it, ſome of us in regard of our Perſons, and others of us in regard of our Relations; either in our ſelves or elſe in our Friends and Country, which ſhould be dear unto us. We were either delivered from death, or from Non-entity, which you will. Thoſe which were then born, they were delivered in a way of preſervation; thoſe which were not born then, they were delivered in a way of anticipation. So that the Deliverance comes home to our doors one way or other, do what we can; and he has delivered us.
Thirdly, For the terms alſo of Deliverance, ſo great a death, ſo great as it is hard to expreſs and declare how great it was; it was great in the conſideration of all or moſt of thoſe ſeveral circumſtances and aggravations which I have now mentioned.
Firſt, For the nature and kind of it, it was a death of violence, it was a forced and unnatural death; Unnatural indeed it was in a double conſideration: Firſt, It was unnatural actively, in regard of thoſe which complotted it, and deſired to inflict it. For who (I beſeech you) were they but thoſe of our own Country, Engliſhmen, and bred at home? The nearer at any time the relation, the more unnatural ſtill the rebellion; Engliſhmen to deſtroy Engliſhmen (as it has been in theſe latter times eſpecially) a moſt fearful and unnatural deſtruction, contrary to the common principles of nature, and that affection which God hath put into Heathen and ſtrangers, which never head of Religion. This death which we now ſpeak of, it was ſuch an one as this, contrived and conſpired by thoſe which were of our own Land and Nation, and came as it were out of our own bowels. And then again, it was unnatural paſſively, as all deaths of violence eſpecially are; a taking away of mens lives from them, and turning them out of the world, a death of greater pain and reluctancy, and indiſpoſition, and ſo it was great.
Secondly, It was a great death (if it had taken) in regard of the ſuddenneſs; it was the taking away of men without any warning or preparation at all, the cruelleſt thing that could be in reference to the Patients, and the cowardlieſt thing that could be in reference to the Inſtruments. The manner and carriage, and contrivance of it had the aggravations of a great death in it, and made it more remarkable.
Firſt, I ſay, it was cruel and very grievous in reference to the Patients, or thoſe which were deſigned to be ſo. To come upon men on a ſudden without any warning or preparation at all, when they ſhould neither ſettle their Temporal eſtates for this life; nor yet (which is more) their ſpiriritual or eternal for a better, what an unmerciful thing was this! How great was that death wherein men ſhould had no warning given them of avoiding everlaſting death, but have been in danger (as much as men could make them) of periſhing both ways at once, in body and ſoul!
And then beſides how cowardly and unmanly alſo for thoſe that acted it! How unſuitable to the Principles of an Heroical and magnanimous ſpirit! There was no skill in it, but only violence; no art at all but the black art; no myſtery but the myſtery of iniquity. It ſavoured and ſmelt of no other than Hell it ſelf; it was treachery and conſpiracy, and falſhood, the baſeſt kind of killing of all: as David ſaid once of Abner, 2 Sam. 3.33. &c. Died Abner as a fool dieth? thy hands were not bound, nor thy feet put into fetters. As a man falleth before wicked men, ſo ſelleſt thou. So had theſe Worthies died if they had been taken away; as a man falleth before wicked men, baſely, cowardly, injuriouſly, without any provocation, for no cauſe, for no wrong, for no offence, but only their goodneſs; they had not died as ſools had died.
Not by their own careleſneſs, not by their own wickedneſs, not by their own raſhneſs, not by any default of their own, but only by the miſchief of thoſe which were the children of iniquity; not by the hands of law and iuſtice; their hands nor feet had not been bound, but only by the hands of cruelty and rebellion. Thus had they been taken away; thus had they fallen at this time; and had not this been a great deliverance?
Thirdly, It was likewiſe great in regard of the untimelineſs and immaturity of it; it was the taking of Perſons away before their time, many in their very youth, and many in their riper years, and many in the midſt of their hopes; in the fulneſs of their ſtrength for their bodies, and in the height of their parts for their minds, and in the midſt of their counſels for their imployment. It was the barbarouſneſs of that Soldier in Syracuſe, that killed the Mathematician in his ſtudy, and whiles he was drawing his lines; even ſo as I may ſay, it had been here, men in the midſt of their very work. And what work was it to? not a work of ordinary concernment neither, but the ſetling of the affairs of the Kingdom in Church and State, the eſtabliſhing of good and wholſome Laws, this was the work which ſtuck ſo much in their ſtomacks, and which provoked them to this means of interrupting it, as it was the reaſon, which ſome of them gave for the choice of the place.
Fourthly, It was great alſo in regard of the extent of it; here it was great indeed: Firſt, for the number and plurality of the perſons, how many had been involved in this death, even the whole State it ſelf, the Repreſentative Body of the Kingdom aſſembled in Parliament. As he that wiſht he could cut off Rome at one blow, what a ſweeping death had this been which had carried away ſo many at once. And what an unmerciful conſpiracy that had bowels left for none! We ſee how unlimited and unbounded malice is, that nothing will ſerve its turn but the ruining and undoing of all, friend and foe, hopeful and deſperate, one as well as another; all ſhould have gone to the pot without any difference. Theſe are the Principles of ſuch kind of perſons. All's fiſh with them that comes to net.
Secondly, For the condition and quality of the Perſons; conſider that to make it ſomewhat more, a multitude of mean rank and condition, they are more eaſily ſpared; but the loſs of thoſe which are of greater worth and eminency for their parts and place, this is more to be lamented. The death of great men it is no other than a great death. It was that which grieved David ſo much in the aforenamed ſlaughter of Abner, not only the wrongfulneſs of the cauſe, but the eminency of the perſon, Know ye not that there is a Prince and a great man fallen this day in Iſrael, 2 Sam. 3.33. If David made ſuch a matter of it, the death but of one great perſon, what had been the death of ſo many great ones at once! King and Prince, and Nobles, and all the Peers of the Land to have been taken away in one moment? Head and Tail, Branch and root in one day, the ſtay and the ſtaff, the mighty man and the man of War, the Judg and the Prophet, the Prudent and the Ancient, the Honourable man, and the Counſeller, the cunning Artificer, and the eloquent Orator; this had been the caſe here, and how great had this death been!
Thirdly, Look upon this extent likewiſe yet further in that which they principally aimed at, and propounded to themſelves herein, which was not only the ruining of perſons, but alſo the ruining of Doctrines, and the faith and truth of Chriſt it ſelf, the death of he Goſpel, and the death of the Ordinances, and the death of Religion, and the death of our own precious and immortal ſouls. And now tell me whether this was not a great death indeed. If we loſe our lives, yet if we can recover our ſouls our loſs will not be ſo conſiderable. And if we part with many other things, which are near and dear unto us. yet after all this if notwithſtanding we can hold faſt our faith and profeſſion without wavering, we may do pretty well. But this was the miſchief of theſe enemies that they did then haſt to ſpoil us of theſe. It was not ſo much other matters which they had an eye to, life and liberty, and eſtates, though that were ſomewhat, but even Grace and Truth, Piety & Salvation it ſelf; that we might not ſee our ſigns, not there might not be a Prophet amongſt us, as the Pſalmiſt ſpeaks. This was that which they principally aim'd at; as it is ſaid of the Adultereſs, that ſhe hunts for the precious ſoul, Prov. 6.26. even ſo it may be ſaid of ſuch as theſe. And thus ye ſee how it was a great deliveran, Fourthly Namely, in regard of the extent both to the perſons and cauſe.
Fifthly, From the neerneſs and approximation of the danger: It was great ſo alſo, for it was even almot come to the execution of it, we were even upon the very point and brim of deſtruction in this deſign; as it was with Paul in this preſent Text; indeed, we thus ſar differed from him, that we knew not what danger we were in which he did, we had not the ſentence of death in our ſelves; but we had the ſentence of death in our conſpiracies, they had give in, and paſt us for dead, and had made as full account of it as might be; they made no queſtion at all of it, but ſo it would be. The plot diſcovered but the very night before; God brought it to the very extremity, it was ſeen in the minute; he manifeſted himſelf graciouſly in our preſervation, when there was death at the very doors. Thus it was here.
6. It was great alſo in regard of the miſchievouſneſs of the contrivers; it was carried with great wickedneſs, as could be poſſibly imagined, all the ſtrength, even of Hell it ſelf; here was ingratitude, hypocriſie, cruelty, unnatural affection; what not? yea here was moreover (which made it ſo much the more hainous) the taking of the bleſſed Sacrament upon it: conſider that; A ſetting of Gods Seal to their own wicked Counſels, an eatin and drinking of damnation to themſelves, whiles they vowed and conſpired, and indeavoured deſtruction to others. What an horrible and fearful thing was this to all the reſt! What wonder that they ſhould make nothing of the death of others, which made nothing of the blood of the Lord!
Laſtly, A great death, in regard of what it ſhould now be to all of us; for our apprehenſion and acknowledgment, we ſhould make a great matter of it, and ſo account it. And for this purpoſe lay before us all the aggravations which I have now named, to work it upon our ſelves: Narrow capacities have commonly but ſtreightened affections; therefore let us help the one by inlarging the other; let us labour to raiſe our hearts to a right frame and pitch of thankfulneſs this preſent day, and all the days of our lives. And let us not have theſe things only in our fancies, and take them as rhetorical expreſſions; but let us labour to get them into our affections, and to have impreſſions of them upon our ſpirits; let us look upon the greatneſs of this danger, even at this diſtance and remoteneſs of it, which in it ſelf conſider'd is ſtill the ſame, as it is with ſins which are long ago committed; and examine our hearts how indeed we are affected in this particular. Whereby we may have ſome diſcovery of our ſelves what we are likely to befor future deliverances; if God ſhould vouchſafe them. We are all ready to think with our ſelves, that if God would now but give us peace, and free us from thoſe fears and diſtractions under which we lye and ſettle things quietly amongſt us both in Church and State: Oh, how thankful we would then be to him for it! Why? what are we now at preſent for that which he has already done for us? What are we for the deliverance of this day from the Gunpowder Treaſon? He that will not be thankful for this, he would not be thankful for that neither; if God ſhould pleaſe in his Providence to grant it: He that will not pay the Arrears, neither would he pay the new debt. It is but the falſeneſs and deceitfulneſs of our hearts that here coſens us; and therefore let us look to our ſelves, and quicken our felves more in this buſineſs, to be ſenſible and apprehenſive of it, and to have anſwerable enlargements upon it.
And to the advantage take in all other mercies and deliverances beſides with it, whether national or perſonal; as in a day of general humiliation, we are to be humbled for perſonal miſcarriages; ſo in a day of general and publick Thankſgiving, we are to acknowledg perſonal mercies, and perſonal deliverances, And ſo now I have done with the firſt General Part of the Text: And that is the commemoration of a deliverance paſt, who deliver'd us from ſo great a death.
The ſecond now follows, and that is the ſignification of a deliverance preſent; in theſe words, And doth deliver, foreign He that hath delivered, does deliver. It is very fitly and properly put in the preſent tenſe, and alſo indefinitely, becauſe it is that which is always in being or acting, and never otherwiſe; God is never out of this work of deliverance and preſervation of us: He delivers us daily, look how many are the evils and dangers which we are ſubject unto; ſo many are the deliverances which we partake of, in the eating of our meat, in the travelling on our way, in the lying down on our beds, in the going about in our imployments, where-ever at any time we go, or whatever at any time we are about, we have ſtill experiences given us of Gods gracious deliverance of us: At home or abroad, at work or at play, a ſleep or awake, ſtill in all, and either of theſe does Goddeliver, and we have good cauſe ſtill to acknowledg it; but we are to take it here in the Text (and ſo likewiſe in the occaſion) in a more limited and reſtrained ſignification, namely, in reference to the buſineſs in hand, and the particular danger now mentioned and remembred. The Apoſtle here tells us how God had delivered him from the late danger in Aſia; and to ampliſie and extend it further, he adds alſo this, That he does still deliver, namely, in a reference to that particular deliverance before ſpoken of: He delivers with a reſpect had to that. This may be made good unto us according to a twofold Explication: Firſt, In the continuation of that deliverance which he has formerly given, and vouchſafing a further fruit, and benefit, and efficacy of it. Secondly, In the multiplication or renewing of the like deliverance, and vouchſafing other deliverances, which are anſwerable and correſpondent thereunto. According to either of theſe Explications does God deliver, even after delivarance; and he that has delivered formerly, may be ſaid to deliver ſtill.
Firſt, I ſay, God does ſtill deliver ſo far forth as he does confirm and make good his former deliverance: God, when he delivers his People, he does not only deliver and preſerve them for that preſent ſtreight, and exigent, and diſtreſs, wherein they were, and ſo let them go; no, but he ſtill follows them, and purſues them with his deliverance further. He compaſſes them about (as it is ſaid) with ſongs of deliverance; look as 'tis on the other ſide with their Enemies, they uſually purſue an advantage; and where they have them at a dead lift, they make the moſt of it that poſſibly they can; even ſo does God alſo with his People, he purſues adeliverance and preſervation, he loads us daily with his benefits. It is with the Lord in delivering from temporal deſtruction, as it is with him in delivering from ſpiritual; in his delivering of them from death, as in his delivering of them from ſin, and the corruption of nature; where he does not only begin, but continue: As there's preventing and antecedent grace, ſo there's following and ſubſequent grace: And as there's the grace of converſion, ſo there's likewiſe the grace of confirmation: As the putting of gracious principles into us, ſo the ſtrengthning of thoſe which we have; and ſo alſo here in Temporals God does not only deliver at firſt in the preſent act, but alſo afterwards in making good of that act, and in giving of a further fruit, and efficacy, and benefit of that deliverance, which was given at the firſt. Thus, for example, when God delivered the Iſraelites from the Egyptians at the Red Sea. What, did he only deliver them then in that juncture of time? no, but even all the time after, they did reap the fruit and comfort of that deliverance which they partaked of before. In the Wilderneſs, and ſo all along till they came to Canaan; ſo likewiſe here for this inſtance in the Text, The Apoſtles deliverance from his great danger in Aſia: He ſays that God ſtill deliver'd him, even now when he had deliver'd him. How was that? namely, as he gave him now the fruit and comfort of that deliverance. Whiles Paul had his life at this preſent, and this liberty to write to the Corinthians, and to go on in his Miniſtry for their good; he was at preſent even still delivered, as he here expreſſes it.
And thus now in like manner to bring it home to our own particulars in the preſent occaſion, as for the deliverance which we now commemorate this day from that Popiſh and Helliſh Conſpiracy; Though for the thing and act of it, it was vouchſafed many years ago, yet for the efficacy of it, it is a preſent deliverance; and he that has deliver'd does deliver. The preſent enjoyment of our Religion, the preſent enjoyment of our lives, the preſent enjoyment of theſe opportunities which God does now afford unto us of meeting together to praiſe and bleſs his Name for what we do enjoy; they are a fruit, and effect, and conſequent of that days preſervation and deliverance, which was firſt acted ſo many years ſince. For had that plot taken and ſucceeded (as it was near to have done) we had never been capable of theſe mercies, which ſince that time have been upon us, and which by the goodneſs of God ſtill are. So that that now may be one Explication, how God does deliver, after he has delivered; namely, virtualiter, by way of ſettlement and confirmation, as he does continue ſtill upon us, the fruit and benefit of former deliverances.
Secondly, God does deliver, even after that he has delivered already; Analogice & ſpecificative. In renewing upon us the like mercies again, and in vouchſafing the ſame deliverances for kind, as he has formerly done. Look what God has done for his Church in times paſt, the ſame he does alſo ſtill; and look what God has done for us in times paſt, the ſame he does alſo ſtill: He is yeſterday, and to day, and the ſame for ever. Take an inſtance ſtill but in that which we are now at preſent upon, the Gunpowder-Treaſon: God delivers us from that, even at this preſent; not only (as I ſhewed before) in the fruit and efficacy of it, which we ſtill to this day enjoy; but likwiſe in the ſimilitude and ſuitableneſs of it in many other deliverances beſides which are agreeable thereunto. As there's a correſpondency of Enemies, the ſame ſpirits and diſpoſitions as then; and as there's a correſpondency of attempts, the ſame plots and conſpiracies as then; ſo there's likewiſe a correſpondency of diſappointments; the ſame deliverances and preſervations as then; the ſame for kind, and reſemblance, and proportion; and ſo he that has delivered, does deliver.
This may ſerve in the firſt place to take off all Enemies of the Church, and to reſtrain them in their attempts againſt it: they think that when God has delivered his people once, that that's all he can do; as when he has puniſh'd themſelves once, that he has done puniſhing; ſo when he has delivered his Church once, that he has done delivering; no, but it is not ſo neither in the one nor the other; and ſo will they at laſt find, if they obſerve it and put it to the tryal; where God has the ſame provocations to wrath, he will inflict the ſame judgments; and where he has the ſame grounds and occaſions for mercy, he will ſhew the ſame goodneſs and tenderneſs again and again. This we may ſee in the ſtory of Balack, and Balaam: Gods carriage to his People in that; ye ſee how often Balack attempted it, the curſing of Iſrael, and how often he put Balaam upon it, from one place to another. Come curſe them me here, and come curſe them me here, and curſe them me here; yet all would not do the deed; he bleſſes them notwithſtanding in all, and there was no hindring or preventing of it, even as Balaam himſelf is forced to profeſs and acknowledg, Numb. 23.23. Surely there is no inchantment against Jacob, neither is there any divination againſt Iſrael: according to this time it ſhall be ſaid of Jacob, and of Iſrael, What hath God wrought? So likwiſe in Iſa. 8.9, 10. See there how the Church hereupon is bold to challenge and dare her Enemies out of her confidence in this reſpect; Aſſociate your ſelves, O ye people; and ye ſhall be broken in pieces, and give ear, O ye of far countrys: gird your ſelves, and ye ſhall be broken in pieces: gird your ſelves, and ye ſhall be broken in pieces. Take counſel together, and it ſhall come to nought: ſpeak the word, and it ſhall not ſtand: for God is with us. Thus does this renewing of God's deliverance ſerve to take off the Enemies of the Church for the renewing of their attempts.
And ſo, ſecondly, does it alſo incourage the Church it ſelf to renew and ſtrengthen their faith, and to take notice of ſuch Diſpenſations as theſe to them; we ſhould not ſhut our eyes upon God's Providence in this particular, but obſerve them, and lay them to heart, and be affected with them; it is that which God expects from us in a ſuitableneſs to his dealings with us, and that in the midſt of many troubles which are upon us; yet ſtill ſee how God does deliver us.
So likewiſe for ſpiritual deliverances, to apply it to that alſo; God does here deliver after deliverances. The vertue and efficacy of Chriſts Death, which hath purchaſed deliverance for us; it is extended beyond the time of his ſuffering to all following generations. Now does Chriſt deliver us; and now does he offer deliverance to us in ſuch Ordinances as theſe are; and now does his ſpirit ſtrive with us, and move us and incite us to good: To day, if ye will hear his voice, harden not your hearts, &c. which ſhould move us alſo to take the preſent opportunity. And ſo now I have done likewiſe with the ſecond General part of the Text; and that is the ſignification of a deliverance preſent, exhibited to us in this word foreign, And doeth deliver.
The third and laſt is the prognoſtication of a deliverance to come, in theſe words, In whom we truſt alſo, that he will yet deliver us. We ſee here this excellent gradation, how the Apoſtle proceeds from one thing to another; from time paſt, to time preſent; and from time preſent, to time to come. What may we obſerve from hence? Namely, thus much; That deliverances which are paſt, are a very good ground for the hoping and expecting of deliverances to come; or if ye will thus, God that has delivered hitherto, he will likewiſe deliver again. Thus does Paul reaſon here, he delivered us from the great danger in Aſia, and he will deliver us hereafter from others, as occaſion is afforded unto him, and as we have (for our part) need of it. Thus alſo in another place, 2 Tim. 4.18. ſpeaking of his deliverance from Nero, I was delivered out of the mouth of the Lyon; and the Lord ſhall deliver me from every evil work: He infers one deliverance from another, yea a general deliverance from a particular; God had delivered him from that cruel Tyrant, whom for his fierceneſs he calls a Lyon; and from hence he concludes, that he would deliver him from the ſuffering of any evil work beſides; for ſo we may underſtand it, if we pleaſe not actively only, but paſſively, as from doing evil works himſelf, ſo from ſuffering evil works from others in their attempts againſt him. This was likewiſe the reaſoning of David, 1 Sam. 17.37. The Lord hath delivered me out of the paw of the Lyon, and out of the paw of the Bear, and be will deliver me out of the hand of this Philiſtine. So again, Pſal. 22.4. Our Fathers truſted in thee they trusted, and thou didſt deliver them. What does he ſuppoſe from hence? why, that accordingly he would deliver himſelf too. This is the ſweeteſt heavenly reaſoning of the Saints and Servants of God, even to argue thus with themſelves, and to draw deductions and concluſions of expectation from former experience. What God will do from what he has done, and that alſo upon weighty Conſiderations.
Firſt, His Ability and Power. In men this is many times defective; ſo that we cannot ſo happily conclude of the one from the other, of future goodneſs from former; becauſe their power and opportunity may be gone, and they may not be ſo able to do that which has been formerly done by them: but now as for God, there's no ſuch fear; his ſtrength and power is the ſame that ever it was; and what he has been formerly, he is able to do the ſame ſtill; his hand is not ſhortned that it cannot ſave, nor his ear heavy that it cannot hear; power and ſtrength is his; he is the rock of ages; our Almighty God, and mighty to ſave. Ye know a ſpring or fountain, it iſſues out ſtreams continually; in omne volubilis as you ſee water coming out of it to day, ſo you expect it in like manner to morrow. And why ſo? why, becauſe it is a ſpring; it has an indeficient ſufficiency in it. And this now is the Lord to his Servants; he is a ſpring of preſervations to them, his Power is inexhauſtible, and ſo he is a Sun, as he calls himſelf, Pſal. 84.11. The Lord is a sun and ſhield: a Sun which has light continually proceeding from it. This is a very good Argument to reaſon froth, as the three Children in the fiery furnace, Dan. 3.17. The God whom we fear is able to deliver us. And what follows thereupon? and he will deliver us out of thine hand, O king; he is able, and therefore he will; in God it is a very good Argument in ſuch caſes as theſe are. So to his Power we may joyn alſo his skill: Thoſe which do things by art and skill, they can do them again; wheras thoſe which do them by chance and hap-hazard, once is enough and ſufficient for them: Now the Lord he is a perſon of skill, as men are for their parts skilful to destroy, ſo is he for his part skilful to deliver.
And then further, here is an Argument likewiſe from the greater to the leſs; he that has done the one, he can do the other too; he that has delivered from ſo great a death, he can much more deliver from a leſs or ſmaller danger where it happens unto us; and that's the firſt foundation of this Confidence, viz. God's Ability and Power.
Secondly, There is in God a perpetuity of affection too: It is of the Lords mercy that we are not conſumed, becauſe his compaſſions fail not, Lam. 3.22. The Lord's an unchangable God, and therefore he will deliver for time to come, as well as for time paſt: I the Lord change not, therefore ye ſons of Jacob are not conſumed, Mal. 3.6. there's a great matter in that, eſpecially if we ſhall conſider that himſelf is the original of the mercies and deliverances which he vouchſafes. That he loves us freely, and not ſo much for any thing in our ſelves. If it were founded in us, we had then little cauſe to expect it, or to look for it, becauſe we for our part are ever and anon out of frame, we are ſuch as do continually provoke him, and give him occaſion very frequently to ſuſpend his goodneſs towards us; but the comfort is, that lies in himſelf, and in his own gracious nature and eſſence, which is not ſubject to any kind of change or alteration at all.
Thirdly, There is in God exactneſs, and a deſire to finiſh and perfect his own work; now this he ſhould not be able to do, if together with deliverances which are paſt, he ſhould not join deliverances to come. The deliverances of the Church of God, though they are ſo many diſtinct actions conſiſting of diſtinct moments in a ſucceſſion and diſtinction of Ages; yet the truth of it is, they do make up but one main and principal deliverance; and are all (as I may ſay) in a manner referring one to another, they hang in one common link and chain, from which they cannot be ſevered, as belonging to that chief and main end which God propounds to himſelf about his people. If the Lord ſhould deliver his Church in ſome Ages, and not deliver them in following; or if he ſhould deliver us now in ſome particulars, and let us periſh in regard of others, this work of his would be lame and intercepted, and brought to no iſſue, which does not ſute I ſay with his exactneſs. His work is perfect, as Moſes ſpeaks in Deut. 32.4. And it is ſo in all the kinds and branches, and ſpecifications of it. It is perfect in the work of Creation, He finiſht all his work. And it is perfect in the work of Redemption; he never left till he had ſaid, It was finiſht. And it is perfect in the work of Regeneration, He that has begun a good work in you, will finiſh or perfect it unto the day of Jeſus Chriſt. And here now it is perfect alſo in the work of Providence, and deliverance, and preſervation: He hath delivered and does deliver, and we truſt he will yet further deliver us as it is here in this preſent Text before us. And thus do we ſee the ground of this preſent Point.
The Improvement of it may be in a double way of Application, either in reference firſt of all to private perſons in particular; or elſe ſecondly to the whole Church and State conſidered in general. Either of theſe may make a very profitable uſe and improvement of this Point, which we now have been here upon all this while, and to bring it home a little to each.
Firſt, For our own private and particular, we ſhould learn from this preſent Doctrine to treaſure up unto our ſelves ground of expectation of more from God in a way of deliverance and preſervation, by conſidering what he has done for us heretofore in like exigencies and ſtraits; we may make uſe of it in all the ſeveral paſſages, and occurrences, and turnings of our lives. Thus the Marriner, or Traveller by Sea may reaſon, God has delivered me in ſuch a ſtorm, and ſuch a tempeſt, I am now in the ſame lawful way, and he will deliver me again. Thus the Warrier and Soldier may reaſon, God has delivered me in ſuch a Battel, and in ſuch a Battel, and he will alſo deliver me in this which is undertaken upon the ſame warrantable ground as the former was. Thus the Travelling woman may reaſon, God has delivered me of ſuch a child, and ſuch a child, when I was in as great anguiſh and extremity; I am now in the ſame way of his Providence, and I truſt he will yet deliever me ſtill. Thus ſhould we ſtill upon all occaſions get ground as it were upon God, and fortifie our ſelves againſt diſtruſt from the conſideration of his former goodneſs towards us.
The mercies or deliverances which God does at any time vouchſafe unto his people, they have a threefold ſweetneſs in them which is worth our taking notice of. Firſt, The ſweetneſs of the thing. Secondly, The ſweetneſs of the fountains. And thirdly, The ſweetneſs of the Experiment.
Firſt, The ſweetneſs of the thing it ſelf, that's a natural ſweetneſs, and ſuch as is competent to ſenſe, which any natural or carnal man may find and have in the deliverance he partakes of.
Secondly, The ſweetneſs of the fountain or principle; that's ſuch a ſweetneſs as conſiſts in the apprehenſion of Gods love in Chriſt, and ſuch and ſuch bleſſings as flowing in to us from this ground, and conveyance of them to us.
Thirdly, We have the ſweetneſs of the Experiment, ſo far forth as thoſe mercies and deliverances which at preſent we partake of, ſerve to teach us to expect as much again at another time; and this is that which we here now ſpeak of. Every new bleſſing and deliverance it carries another as it were in the boſom of it, and is a pledg and forerunner of more; which accordingly we ſhould look for from it. As Soldiers which have gotten one victory, they are heartened to make account of another; ſo it ſhould be here with us. O paſſi graviora, dabit Deus his quoque finem. We ſhould learn from hence by anſwering God in his goodneſs towards us, in our obedience; and as we have obeyed formerly, ſo to obey ſtill.
But here it may be haply interpoſed, that this does not always ſeem to hold ſo good as for us to found this confidence thereupon. We find by many experiences that God does deliver his people from ſome evils, and yet does not deliver them from others; from this ſickneſs and not from that; from this danger, and not from that; from theſe enemies, and not from others; yea for this very inſtance here in the Text: though Paul was delivered from this great danger in Aſia, and eſcaped death at this time; yet afterwards he was under the power of his enemies, and taken away by them. How can we then make former deliverances to be grounds for truſting and expecting of future, as here we do?
For anſwer hereunto thus much: This holds good in regard of God; though it does not ſo well in regard of us, or the things themſelves; which do here make the difference as to Gods diſpenſation. As for God himſelf, he has the ſame power ſtill that ever he had, he is as able to deliver his people at one time as he is at another; from one evil as well as from another; from the greater as well as from the leſs. And further, he has the ſame bowels in him ſtill as ever; the ſame love and affection to his ſervants now as he has had heretofore and in former times. So that upon theſe conſiderations they may very well make theſe concluſions. But it falls out otherwiſe ſometimes in theſe regards: Firſt, That thoſe which ſhould be the ſubjects of theſe deliverances, do vary and alter in their carriage and behaviour towards God, perhaps neglect to ſeek unto him, and to maintain their communion with him, and give themſelves liberty in ſome evil courſe; and then, as God tells the Iſraelites, though he had delivered them formerly, yet he would now deliver them no more, they way go to the gods whom they have ſerved, Judg. 10.13, 14.
Secondly, It is not always ſo conducing either to the glory of God himſelf, or the greater good of the perſon in particular, to be delivered in ſuch a manner and way as it may be formerly they have been, and then he does deal otherwiſe with them; God ſtill in all his dealings with his ſervants looks at the main chance, which is to advance his own glorious name, and to ſave their precious and immortal ſouls, and to bring them to Heaven at laſt. And ſo far forth as any deliverance may beſt conſiſt with either of theſe, ſo far forth they are ſure not to want it. God does either actually and abſolutely deliver from the evil, or elſe ſo ſanctifie and diſpoſe his Providence towards them, as that it ſhall be either as good or rather indeed better than the deliverance from the evil it ſelf to them. And this is that which may abundantly ſatisfie their minds both as to the truth of this Point, as alſo as to contentation in a mean condition. And thus now this Point may be improved to particular perſons.
So likewiſe in the ſecond place we may alſo carry it (as more pertinent to the occaſion) to the Church and State in general, and reaſon ſo for that. He has delivered and does deliver, and we truſt that he will yet deliver us. It is an obſervation which is ſometimes made concerning ſome kind of men and perſons, that they are Homines boni pedis, happy and ſucceſsful men which proſper in whatſoever they undertake; whom God does in a ſpecial manner delight to make the objects of his mercy and goodneſs, as Jacob and Joſeph, &c. Now as it is thus with private perſons; ſo we may conceive it to be ſo with whole Nations, and people at large. Thus 'tis noted of Iſrael, Happy art thou, O Iſrael; who is like unto thee, O people ſaved by the Lord, &c. Deut. 33.29. the Epithet there given unto them. And thus as it has been with Iſrael, ſo we may obſerve it to have been with England, with us of theſe fortunate Iſlands; we have been the admiration of all the world for happineſs and bleſſing; never any Nation partaked of ſuch mercies and deliverances as we have done. It is true, that God is not tyed to Countries, nor places, nor people, any further than he is pleaſed to tye and engage himſelf out of his own free goodneſs and bounty: But it is a great advantage if we do not forfeit it, to be under ſuch a Providence as this is; and to be the ancient objects of Gods favour and miraculous diſpenſations; yea (which is now the improvement of this Doctrine in hand) a great argument to truſt and depend upon him for his goodneſs. God has done many great and wonderful things for his people of this Land and Nation, even of latter years, and that within the cognizance and obſervation even of other people. Then they ſaid among the Heathen, The Lord has done great things for them. And we may eccho it back again unto them, as the Church does there in that Pſalm, The Lord has done great things for us, whereof we are glad. But has he done all he means to do for us? or which we may expect and look for from him? ſure I hope he has not, but that he has more and greater bleſſings in ſtore and reſervation for us, unleſs we by our unthankfulneſs, frowardneſs, wickedneſs and abuſe of his bleſſings and mercies, do for time to come deprive our ſelves of them; ſurely if we do not very much provoke him, God will not unravel that thread which has been of his own ſpinning, which is the work of his own hands, but will rather perfect that which concerns us as the Pſalmist ſpeaks. It was good Logick that of Manoahs wife, which ſhe read to her Husband, and as good Divinity, in Judg. 13.23. If the Lord were pleaſed to kill us, he would not have received a burnt-offering, and a meat offering at our hands, neither would he have ſhewed us all theſe things, nor would he as at this time have told us ſuch things as theſe. And it was as good alſo that of Hamans wife to him, in Eſth. 6.13. If Mordecai be of the ſeed of the Jews, before whom thou haſt begun to fall, thou ſhalt not prevail againſt him, but ſhalt ſurely fall before him. God does not do things all at once, but by time and leiſure, and degrees, he makes one thing a preparation to another, and a ground and argument for the expectation of it; and ſo as we may in a manner ſee his footſteps in it.
This is the Improvement which we are now to make of the mercy of this preſent day; we do not ſufficiently, or as we ſhould improve it, when as we only take notice of it in it ſelf; but when-as we make it a ground and argument, and reaſon for the expectation of more and further acts from him. This is one of our ſtanding mercies and deliverances, which in our diſcouragements and faintings of heart we ſhould ſtill have recourſe unto, for the quickning and reviving of us, and putting us in heart again. He that has delivered us from the Gunpowder-Treaſon, what will he not now do for us? and what will he not deliver us from? Which as in matter of humiliation it is good to reflect upon ſome ſpecial ſin, or the original corruption of nature, which is the greateſt and chiefeſt of all thereby to work us to repentance and contrition of ſpirit. So likewiſe in matter of Thankſgiving; it is good to reflect upon ſome ſpecial mercy and extraordinary providence of God towards us, thereby to work our hearts to anſwerable thankfulneſs for all the reſt.
This is the proper Application of this preſent Point both for the General, and alſo the particular. Some of us have been under great ſickneſſes, and God has freed us from them; and ſome of us in other great troubles and exigencies, and God has brought us out of them. What's the uſe which we ſhould now make of all to our ſelves, but what the Apoſtle here dictates unto us, and gives us a pattern of in his own example, ſpeaking of God, Who delivered us from ſo great a death, and doth deliver; in whom we truſt alſo that he will yet deliver us.