Exposition of John 17, Exposition · Part 38
JOHN 17.15.
I pray not that thou ſhouldſt take them out of the world, &c.
AND thus far of the ſecond Argument with which our Saviour preſſeth and enforceth his Petition to his Father in behalf of his Apoſtles and Diſciples, that he would keep them through his own name, viz. becauſe our Saviour for his own part was even ready to depart from them, and to abandon them in ſuch a place where they were hated univerſally almoſt; the world hath hated them, ſaith Chriſt.
Why then a man would think the only way were to remove them out of ſuch a place, where they are ſo ill beloved, and ſo maligned upon all hands. If the world hate them, becauſe they are not of the world, what ſhould they do there any longer? the beſt way were to take them thence, and to tranſlate them to a place where they are likely to have more quiet. No, ſaith our Saviour, I diſown that; that is not the intent and drift of my Petition, I pray not that thou ſhouldeſt take them out of the world, &c.
So that theſe words my brethren, are an Explication of that which is delivered in the former verſe, that it might not be miſtaken. Not that our Saviour was afraid his Father would miſtake his meaning, but he knew they might miſtake him, who heard him ſpeaking to his Father. And therefore as a learned Writer notes upon the text, he ſpeaks unto his Father as a man, for mens ſake, becauſe he ſpeaks in their hearing. He tells them plainly and expreſly what he doth not pray for, I pray not that thou ſhouldſt take them out of the world. And then he tels him clearly what he doth pray for, but that thou ſhouldſt keep them from the evil.
Begin we with the firſt part of the explication, in which our Saviour tells his Father plainly and expreſly what he doth not pray for; I do not pray that thou ſhould take them out of the world.
So that the point to be obſerved hence, is this.
DOCTRINE Removal out of this world, is not the proper ſubject matter of Petition.
You ſee our Saviour Chriſt diſowns it clearly in my text, he would by no means have it thought that he deſires his Father to remove his Diſciples hence by death, to take them out of the world: No, ſaith our Saviour, that is not the thing I pray for; I pray not that thou ſhouldſt take them out of the world: And even as he diſowns it in his prayer, ſo ſhould we; for we muſt walk in every imitable thing, as we have him for an example: And out of doubt, he ſpeaks not this for the direction of his Father, that he might not be miſtaken (as I noted even now) but on the other ſide, for the inſtruction of his Apoſtles and Diſciples, who were by and heard him pray: That they might learn not to exceed their bounds in their petitions: And when they ſeriouſly conſider how they are hated, and maligned, and abuſed in the world, they might not yet deſire the Lord on this account, that he would take them hence, but rather that he would preſerve and keep them here, as you have it in my Text; I pray not that thou ſhouldſt take them out of the world, but that thou ſhouldſt keep them from the evil.
And the ground is evident. Reaſon. Removal out of this world is not the proper ſubject matter of Petition, becauſe it is not ſimply in it ſelf a bleſſing. Indeed by accident I muſt acknowledge death and departure hence, is turned exceed ngly to the advantage of the Saints. For by it they are freed from evils penal, and from evils ſinful; from ſuffering, and from ſinning; they are admitted to moſt near communion with him whom their ſoul loves, and whom their hearts do even gaſp after, from whoſe immediate preſence they are unavoidably debarred, as long as they remain in this world. But properly life and continuance in the body is the bleſſing, and therefore it is properly to be deſired. We find it uſually to be propounded in the promiſe, as the reward of holineſs, and of obedience. And in this form we have it in the fifth Commandment, which is the firſt Commandment with promiſe, the only one that hath a promiſe of the ſecond Table, the only one of all the ten that hath a diſtinct and particular promiſe. And now you will expect, I know, there ſhould be ſome tranſcendent mercy comprehended in ſuch a ſingular and extraordinary promiſe as this is. And yet it is but long life in this world, that thy days may be long in the land, &c. That promiſe is a pregnant one to this effect, Pſal. 91. ult. with long life will I ſatisfie him, and ſhew him my ſalvation. Firſt I will ſatisfie him with long life, he ſhall live ſo long on earth, till he be full of days, even as the ſtomack that is full of meat, till he deſire to live no longer, till nature be ſpun out to the uttermoſt extent, and after I will ſhew him my ſalvation; I will bring him to the place where he ſhall live for evermore.
And hence it is, becauſe continuance here is properly and in it ſelf a bleſſing (as on the other ſide the contrary thereto, the rooting out of the land of the living is properly and in it ſelf a curſe) that holyeſt Saints have deprecated taking hence: They have been ſo far from praying that God would take them out of the world, that they have rather prayed againſt it; Lord take me not away in the midſt of my days, Pſal. 102.24. How did they plead ſometimes for their indangered lives, as a priſoner at the bar! and when the Lord was pleaſed to leave them in the world a little longer, they were exceedingly affected and enlarged to thankfulneſs: As Hezekiah was you know, who penned a Pſalm of praiſe on this occaſion, and this was the burthen of it, The living, the living, they ſhall praiſe thee, as I do this day.
Object. But you will interpoſe and ſay perhaps, Some of the choiceſt Saints of God have prayed expreſly to be taken hence, and therefore it ſhould ſeem to be the proper ſubject matter of Petition.
Anſw. 1. To this I anſwer, ſuch as prayed aright, did not make their removal hence by death the proper ſubject matter of their prayers. They did not ſeek it ſimply and abſtractly by and for it ſelf, but in relation to ſome other thing which they could not have without it. It's true indeed, that the Apoſtle Paul deſired to be diſſolved and to be with Chriſt; he could not be with Chriſt (he knew) unleſs he were diſſolved firſt; and therefore that he might injoy him, he was contented to be diſſolved for that end. Or otherwiſe he would have been far enough from deſiring diſſolution: And therefore in another place he ſpeaks clearly, We would not be unclothed, ſaith he, viz. of life and of the body, 2 Cor. 5.4. that is not properly the thing that we deſire; But we would be clothed upon with immortality in heaven. If it might be poſſible, we would be clothed upon with that, without the putting off of this. Indeed he ſaith before, in the Name of all the Saints, We that are in this Tabernacle do groan, being burthened. But yet it was not life conſidered in it ſelf that was their burthen; but with its evil adjuncts and aſſociates which do continually cleave to it, and which cannot be ſevered from it in this world. So that if you take life, you muſt take that which comes with it. In this reſpect indeed, it is a burthen to the holyeſt Saints, becauſe it is accompanyed with ſuch a burthen of corruption, as makes them groan and faint under it. But if it be conſidered ſimply and abſtractly in it ſelf, it is not a burthen from which the Saints do groan to be delivered; no, it is a bleſſing rather, of which they groan to be deprived.
2. Moſt of the Saints who have deſired God to take them hence, have failed and ſinned in thoſe deſires of theirs. It was their weakneſs and infirmity, they did it out of fear and deſpondency of Spirit, out of paſſion and impatience. And thus it ſeems Eliah did when he fled from Jezabel, 1 King. 19.4. And thus it is extreamly probable that Moſes did, Num. 11.10, 15. For it is ſaid he was diſpleaſed, and in that angry fit he ſaid to God, Wherefore haſt thou afflicted me? If thou deal thus with me, kill me I pray thee out of hand, and do not let me ſee my wretchedneſs. And thus it is apparent Jonas did, who being croſt in a punctilio, in a point of honor, out of a pettiſh, fooliſh, childiſh humour, will go die forſooth, God muſt take away his life; Theſe imperfections of the Saints are left upon record in Scripture, not as marks to be aimed at, but as rocks to be declined.
Ʋſe. Now to proceed, to make ſome Application of the point; My Brethren, is it ſo, that removal out of this world, is not the proper ſubject matter of Petition? Then let not any of us make it ſo, when we are putting up our ſupplications and requeſts to God. When we conſider how the world hates us, how it pours contempt upon us, how it follows us with troubles, perſecutions and afflictions; ſo that we ſee but little hope that we ſhould ever live contentedly, and quietly, and freely here; it may be we are weary of it, and ever ready to deſire the Lord that he would remove us from it. To wiſh with Iſrael, in a pang of diſcontent, Numb. 11.1. Would God we were dead. And with Eliah, It is enough, Lord take away our lives, 1 King. 14.4. It's that which many of us are too apt to do, when we are over-loaden with the cares and troubles of this world, to reach after deliverance, and redreſs, and eaſe by this means: And therefore when we find our hearts are running out in ſuch a way as this is, let us call them in again, let us correct our ſelves, and ſay as our Saviour in my Text, O Lord, we pray not that thou wouldſt take us out of the world, we are far from ſuch impatience, we are content to wait thy leiſure to tarry till thy time come. And here to keep you from ſuch extravagancies and irregular deſires, I ſhall preſent you with a few things.
It is a ſpecial mercy of the Lord to give us life, and to continue us in this world, though in a comfortleſs and ſad condition. David was in a ſorry caſe, afflicted, perſecuted and oppreſſed when he put up that prayer to the Lord, Deal bountifully with thy ſervant, or be beneficial to thy ſervant, that I may live and keep thy Word, Pſal. 119.17. He counted it a benefit to live, how troubleſome ſoever his condition were. It's that which even Nature teaches us to reach after; Skin for skin, and all that a man hath will he give for his life. And yet a life with nothing elſe, ſome will count worth nothing. You know my Brethren, all that God himſelf did promiſe to ſome very gratious men in times of common trouble and calamity, was only this, they ſhould have their lives for a prey, and that was all, for great things were not to be looked for, Jer. 39.38. and 45.5. And yet that was a great mercy.
If we be not taken hence, perhaps we may enjoy the mercy to out-live troubles: It is mercy to live in them, but it is greater mercy to live beyond them; and this if we be quiet, and content, and patient, for ought we know, may be our portion. And this was that which David promiſed to himſelf, when he was almoſt over-come and over-whelmed with his afflictions and diſtreſſes: I ſhall not die, but live, ſaith he, and declare the works of the Lord, Pſal. 118.17. Me thinks he gathers up his ſpirits, when he was about to faint; why yet, ſaith he, I ſhall not dye, but live for all this, as near as I am brought; yea I ſhall live to glory and triumph in Gods works, in that which he ſhall do for me: to live in dangerous times, and to get through them, though but with an eſcape, is mercy. But to get through them with a conqueſt, is far greater mercy. To live in troubles, though in the end they overcome us, is an honor. But to live in them, ſo as in the end to overcome them; to be as the Apoſtle was, in deaths often, and yet to live and to triumph, this is happineſs indeed.
Conſider, in the worſt of times, and in the midſt of greateſt troubles, you may be ſerviceable to the Church of Chriſt. Perhaps more ſerviceable then in better times, becauſe the Church may need you more. This cauſed Paul, who elſe had certainly deſired diſſolution, to pitch upon continuance in the body; For me, ſaith he, to die is gain, it is beſt to be diſſolved and to be with Chriſt: But to abide in the fleſh is more needful for you, Phil. 1.24. And therefore that I ſhall reſolve upon, as David once, I ſhall prefer the Church before my own joy, yea, before my chief joy.
And as you may be ſerviceable to the Church in the midſt of greateſt troubles; ſo you may be inſtrumental to the glory of the Lord, perhaps more inſtrumental then in better times. It was the weakneſs of Eliah, that God muſt take away his life, when by his own confeſſion, there was none almoſt to ſtand up and appear for God and for his Truth againſt the great corruptions in thoſe times, but he only: Then ſhould he have deſired to have lived, when God had greateſt need of him: It's true, that death in ſuch a caſe would be a benefit and eaſe to us; yea, but our life would be a glory to the Lord; and this we ſhould deſire before the other. This world is the proper place where we bring glory to the Lord; in the world that is to come, we are glorified by him; Oh let us be ſo ingenuous to deſire to be a while where we may bring God glory, rather then where we may have glory from him. Let us not be ſo eager for our wages, for our reſt, till we have finiſhed our work, and ſerved our generations, and when we have done ſo, then God will glorifie us with himſelf for ever.
And thus far of the firſt part of our Saviours Explication, in which he tells his Father plainly and expreſly, what he doth not pray for: I pray not that thou ſhouldſt take them out of the world. The ſecond follows now in order to be handled, in which he tells him what he doth pray for; But that thou ſhouldſt keep them from the evil.
There is no difficulty in the terms, requiring any tedious Explication. Some diſpute indeed there is about the meaning of the word Evil, from which our Saviour prays his Father to keep thoſe that belong to him. There want not ſome Expoſitors who underſtand this Evil here to be the world it ſelf, which indeed is very evill, which lies in wickedneſs, as the Apoſtle ſpeaks, 1 Joh. 5.19. As if our Saviour ſhould have ſaid, I pray not that thou ſhouldeſt take them out of the world, but that thou ſhouldſt keep them from the world, which is evil in it ſelf, and which will ſurely draw them into evil too, by her temptations, and her ſugred baits, unleſs thou keep a watchful eye upon them, and take them into thy tuition.
Others take evil in the ordinary notion of it, and ſo it comprehendeth and involveth in it all ſin, and all affliction, according to the known diſtinction of it, into the evil of fault, and the evil of pain, whereof the latter is the fruit and iſſue of the former. So that our Saviour in their apprehenſion prays his Father, that he would keep his Apoſtles and Diſciples from all the evil in the world; For all may be reduced to theſe two heads. Not that he would remove them from it, but that he would preſerve them from the evill in it.
Others conceive the Evil mentioned in my Text, to be the Devil. For he is often called the evil one in Scripture, as you may ſee that place for inſtance, 1 Joh. 5.18. Beza is very reſolute for this interpretation: For foreign (as he conceives) is rather taken for a perſon then a thing: And beſides, the Article, ſaith he, which is adjoyned puts the matter out of queſtion, That thou wouldſt keep them, foreign, that is, from the wicked one. And ſo we find the ſame expreſſion uſed by the Apoſtle, 1 Joh. 2.13. I write unto you young men, becauſe you have overcome foreign, the wicked one, that is, the Devil. As for my own part, I ſee no reaſon to reject this, or either of the other Expoſitions, but to take our Saviours prayer in the largeſt and moſt comprehenſive ſenſe, which will be moſt for the ſupport and comfort of the Church. And ſo accordingly the Obſervation ſhall be this.
DOCTRINE. God can and will preſerve thoſe that belong to Jeſus Chriſt, from all evil as long as they remain in this world.
Whether the evil be the evil of corruption, or the evil of affliction, the evil of ſin, or the evil of puniſhment. Whether the evil be the world; as ſome conceive, or the Devil, as others think; God can and will preſerve thoſe that belong to Jeſus Chriſt from all theſe in ſuch a ſenſe as I ſhall open to you by and by. Both theſe are manifeſt in this Petition of our Saviours here; I pray, ſaith he, that thou wouldſt keep them from the evil: From what evil? none is excepted, and therefore out of doubt, he means from all evil. He prays that God would ſo preſerve them, that nothing that is really and truly evil (not in it ſelf and in its nature only, but to them) nothing that is ſo to them, might come upon them. And ſeeing Jeſus Chriſt deſires it of his Father, it is very evident that he is able ſo to keep them, or elſe it were a vain Prayer; and it is as manifeſt, that he will keep them ſo, or elſe it were a fruitleſs and an ineffectual prayer. God can and will preſerve thoſe that belong to Jeſus Chriſt from all evil.
For clearing of the obſervation, I ſhall ſhew you particularly and diſtinctly, that God can and will preſerve them from the evil of temptation, and from the evil of corruption, and from the evil of affliction: And if he keep from theſe, he keeps from all; from the world and Devil too, though neither of them be expreſly mentioned; for if the world, or Devil hurt us, it muſt be either by temptation or affliction.
God can and will preſerve thoſe that belong to Jeſus Chriſt from the evil of temptation. Whether you underſtand it of the temptation of the world, or the temptation of the Devil, or the temptation of our own hearts: God can and will preſerve us from it, or the evil of it, as I ſhall ſhew you evidently from the Scripture. Either he will preſerve from the aſſault, or from the prevalence, or from the hurt of the temptation.
1. Sometimes the Lord preſerves thoſe that belong to Chriſt from the aſſault of the temptation. He doth not give the Tempter leave to tempt them: For you muſt know, my Brethren, that the Devil cannot once inject a wicked thought, or ſuggeſt a ſinful motion, without allowance granted him from God: you may behold him bound and chained, Apoc. 20.2. and that to this end, that he may deceive no more, untill the time and ſeaſon of his chaining be expired, and after looſed at the Lords appointment. And he will looſe him only when himſelf pleaſeth. So that the Devil cannot tempt us when he will; he muſt confine himſelf within the compaſs of his chain. Indeed if God enlarge him once, he may go forth and entice us, and prevail, as you may ſee in that example, 1 King. …2.22. But if he limit him, he cannot move, nor meddle with us any way. This roaring Lyon walketh up and down, ſaith the Apoſtle, 1 Pet. 5.8. ſeeking whom he may devour. Not whom he will, it is not ſo, but whom he may devour. There are ſome whom he may aſſault, and others whom he may not; ſome whom he may devour, and others whom he may not.
2. If God preſerve, not thoſe who belong to Jeſus Chriſt from the aſſault, he uſes to preſerve them from the prevalence of the temptation. Perhaps he gives the tempter power to tempt them, but then he doth not give them up into the tempters power. And then the Devil or their own corruptions may entice them long enough, before they can prevail againſt them, unleſs he give them up to Sathan, or their own luſts, unleſs he leave them, as it is ſaid of Hezekiah in the ſame caſe, 2 Chron. 32.31. You know that Sathan was permitted to ſet upon our Saviour Chriſt himſelf; but though he had obtained leave to tempt him, he had not leave to overcome him. So at his earneſt motion he procured a commiſſion from the Lord to worry Job. But he had only power to tempt him; Job was not given up to his power, and therefore though he did his worſt, he could not foll him in the combate. So he deſired to ſift add winnow Peter, and ſo far forth, it ſeemeth, he obtained his deſire, that he winnowed him indeed; But though he winnowed him, he could not hurt him, becauſe he had a God to keep him, a Chriſt to intercede for him: Simon, Simon, ſaith our Saviour, Satan hath deſired to have you, that he may winnow you as Wheat, Luke 22.31. But I have prayed for thee that thy faith fail not.
We want not many ſweet and pretious promiſes to this effect diſperſed and ſcattered up and down the Scripture, that God will either keep us from temptation, or if he ſuffer and permit us to be tempted, he will not give us up into the power of the temptation, but will preſerve us ſo that the very gates of hell ſhall not prevail againſt us, Mat. 16.18. If Sathan or the world deſire to ſet upon us, the Lord will either ſave us and deliver us from the temptation, which he knoweth how to do, be the temptation what it will, as the Apoſtle Peter ſpeaks, 1 Pet. 2.9. or elſe he will ſupport us in it, according to his Covenant with us, for he is faithfull and will not ſuffer us to be tempted above meaſure, as the Apoſtle ſhews, 1 Cor. 10.13. And though he do not free us from it, yet he will uphold us in it, as he did the Apoſtle Paul, 2 Cor. 12.9. who having received a thorn in the fleſh, the meſſenger of Satan to buffet him, and ſeeking earneſtly to God that he would free him from this troubleſome unpleaſing gueſt, although he could not be delivered from it, yet he was fortified againſt it, and had this anſwer to his prayer, My Grace is ſufficient for thee, and my ſtrength is perfected in weakneſs. Or,
3. If the Lord preſerve not thoſe who belong to Jeſus Chriſt, neither from the aſſault, nor from the prevalency of the temptation: at leaſt he keeps them from the hurt of the temptation. He keeps them from the evil of it, according to our Saviours prayer in my text, I pray that thou wouldſt keep them from the evil. I muſt confeſs the holieſt Saints in caſe may not be aſſaulted only, but overcome and foiled in a temptation. David a man who hath as large a teſtimony from the Holy Ghoſt himſelf for his uprightneſs as any man almoſt in ſacred ſtory, yet he was tempted of the Devil. 1 Chron. 21.1. yea, and not tempted only, but ſeduced and drawn away. And that which was David, caſe, that might be the caſe of any other. But then God ſuffers it for mercifull and gratious ends which himſelf beſt knows.
Perhaps to try them, as he permitted Hezekiah to be foiled for that end; God left him to try him, 2 Chron. 32.31. and thus he deals with many that belong to Chriſt. It may be they are apt to pleaſe themſelves with a too good opinion of their own graces, becauſe they look upon themſelves at ſuch a time when there is no temptation to diſcover what they are. And therefore God in ſuch a caſe permits them to temptation for their good, and then they ſee thoſe groſs corruptions in themſelves which they could not have imagined. Peter did little think till he was tried, he had been ſuch a Coward as he prov'd. What, that the queſtion of a ſilly Maid ſhould make him flatly to deny his Lord, and Maſter, and that with oaths and execrations too! No, it is evident he thought himſelf a ſtout and valiant man, for he was reſolute that death it ſelf ſhould never work ſo far upon him: And therefore he was brought to the encounter, that he might ſee how much he was miſtaken of himſelf, and how far ſhort his real graces came of his imaginary fancies and conceits.
Sometimes God ſuffers thoſe who belong to Jeſus Chriſt to be foiled in a temptation, to make them the more humble, and the more watchfull, and the more prayerfull, and ſo by conſequence the more holy, even all their lives after. And thus however the temptation doth them one way ſome hurt, yet in another way it doth them much more good, and ſo upon the whole they are better for it, not the worſe. And thus God keeps them from the evil of temptation.
And as God keeps them from the evil of temptation, ſo from the evil of corruption. Indeed he doth not keep them ſo that they have no corruption in them; for this is unattainable in this world; neither doth he keep them ſo, that this corruption doth not ſhew it ſelf at all in the outward converſation. No, it hath both its eſſe, and its operari in the holieſt Saints. But yet he can and will preſerve thoſe that belong to Jeſus Chriſt, either from the act and guilt or hurt of corruption that is in them. I ſhall a little touch upon them in their order.
In a qualified ſence he keeps them from the act of their corruption, ſo that they act it not at all (as thus, ſometimes and in ſome certain things he keeps them and withholds them from) or not at leaſt as other men. They alſo, ſaith the Prophet David, ſpeaking of the Saints, do no iniquity, Pſal. 119.3. They ſin not ſaith the Apoſtle, 1 John 3.6. neither can they ſin. Conceive it not ſo freely and ſo remorſeleſly as others; For the ſeed remaineth in them. The ſpirit luſts againſt the fleſh, ſo that they cannot do the evil that they would, at leaſt not all the evil that they would, Gal. 5.15. God keeps them by this means from much evil, which elſe they would fall into, as to inſtance in particulars.
He keeps them wholy from the great and unpardonable ſin, the ſin againſt the Holy Ghoſt. There is a ſin to death, ſaith the Apoſtle, 1 John 5.16. to death, not in the merit of it only, for ſo is every ſin to death, if you look to the deſert, but in the iſſue and event. And this God ſurely keeps them from, that belong to Jeſus Chriſt, ſo that they never fall into it.
2. He keeps them uſually from the groſſer acts of ſin, which the Apoſtle calls foreign the defilements and pollutions of the world, 2 Pet. 2.20. being the common mire and kennel in which the filthy Swine of this world wallow, and which are termed by the Apoſtle Paul, the works of the fleſh, which are manifeſt even to the the dimmeſt eye even to the light of nature it ſelf, Chap. 5.19. Such are adultery, drunkenneſs, perjury, theft, and ſuch like. Now from theſe foul and groſs corruptions which croſs the principles of common life and honeſty, in which the lewdeſt and prophaneſt wallow, God uſually keeps them that belong to Jeſus Chriſt.
3. He keeps them from committing any known ſin, reſolvedly and with full conſent of will. Indeed there may be a velleity, an incompleat and an imperfect will to ſin in thoſe that belong to Chriſt; but a compleat and perfect will there cannot be. For fleſh and ſpirit being interwoven and commixt in every faculty, and conſequently in the will, the will ſo farr as it is ſanctified and renewed, can never give allowance to the act of ſin. And whereas wicked and ungodly men are totally addicted, and univerſaly devoted to it, they act it wholly, and with every part and power, being nothing elſe but fleſh: It is not ſo with thoſe that are renewed. And hence ſaith Paul, it is not I that do it, Rom. 7.17. yet in the verſe immediately before; he ſaid, what I would not, that do I. So that there is a double I in Paul, I ſpiritual, and I carnal; I do it and I do it not. Not I that am ſpiritual, or in that part wherein I am ſpiritual, but I that am carnal, or in that part wherein I am carnal. It is not I that do it, but the fleſh that dwelleth in me. And thus God keeps them from the acts of ſin.
Or if he do not alwayes keep them from the acts, he alwayes frees them from the guilt of ſin; and ſo in that reſpect, he keeps them from the evil of corruption, and therefore he aſſures it to himſelf, as his peculiar, I, even I am he that blotteth out thy ſin. It is God that juſtifies, ſaith the Apoſtle, Rom. 8.33. And with relation to this act of his, he is called a deliverer, Rom. 11.26. There ſhall come out of Zion the deliverer, and he ſhall turn away ungodlineſs from Jacob. For this is my Covenant with them when I ſhall take away their ſin.
God alwayes keeps them that belong to Jeſus Chriſt, from the hurt of the corruption that is in them; he turns their very ſins againſt their nature, by accident to their advantage; if all things, then all theſe things work together for the beſt to them. God doth them good, even by their ſins, and by their falls: he makes that to promote and further their ſalvation, which ſeemeth moſt directly to hinder it and to oppoſe it. Oh the riches of his mercy! Bleſſings and Ordinances, by accident, do hurt to wicked men; And even ſins by accident do good to Gods people.
Thus we have ſhewed you, that God can and will preſerve thoſe that belong to Jeſus Chriſt, from the evil of temptation and corruption.
And as God keeps thoſe that belong to Jeſus Chriſt from the evil of temptation, and from the evil of corruption, ſo from the evil of affliction; I muſt confeſs he doth not keep them ſo that they are utterly exempt from all affliction. They have their ſhare and portion of it many times, as well as any other men. Many are the afflictions of the righteous, ſaith the Pſalmiſt, Pſal. 34.19. not of the wicked only, but the righteous too. Yea their afflictions oftentimes are more and greater then the afflictions of the wicked are. The Prophet David was too ſenſible of this, ſo that his ſpirit fretted at it, and he was envious at the fooliſh, as himſelf confeſſeth, Pſal. 73.3. when he ſaw the proſperity of wicked men. Their ſtrength is firm, ſaith he, there are no bands in their death. They are not in trouble like other men, nor are they plagued like other men, no nor like better men; Their eyes ſtand out with fatneſs, they have more then heart can wiſh: Theſe are the wicked, ſaith the Pſalmiſt, they proſper in the world. But how fares it with David all this while? why verily, ſaith he, I have cleanſed my heart in vain, and waſhed my bands in innocency; for all the day long have I been plagued and chaſtned every morning. And this is that which Chriſt forewarned his Diſciples of, that in the world they muſt have troubles, there would be no avoiding of it. But yet however, God keeps them from the evil of affliction in the ſence that I ſhall open to you, in a few particulars.
1. Sometimes when he ſees it beſt, he keeps them from affliction, that it doth not touch them for a conſiderable time together. He environs them with loving kindneſs round about, ſo that no trouble or calamity can find a way to enter and to ſeize upon them, according to that pretious promiſe, Pſal. 5. ult. For thou Lord wilt bleſs the righteous, with favour wilt thou compaſs him as with a ſhield. And thus he dealt a while with Job, as Satan enviouſly ſuggeſted to the Lord, Job 1.10. Haſt thou not made a hedge about him, and about all that he hath on every ſide? thou haſt bleſſed the work of his hands, and his ſubſtance is increaſed in the Land. So David, though he were a man of many troubles and afflictions, yet he had his Halcyon dayes. There was a time when God had made his Mountain of proſperity ſo ſtrong that he was verily perſwaded he ſhould never be removed. And there are many promiſes of ſpecial preſervation from dangers and diſtreſſes made to thoſe who have an intereſt in God and Chriſt. I might heap up a multitude of ſuch; but there is one Pſalm of David that ſeems to be a ſhort Compendium and abridgement of them all, viz. Pſal. 91. He ſhall deliver thee from the ſnare of the fowler, and from the noiſome Peſtilence. He ſhall cover thee with his feathers, his truth ſhall be thy ſhield and buckler: thou ſhalt not be afraid for the terrour by night, nor for the arrow that flyeth by day, nor for the peſtilence that walketh in darkneſs, nor the deſtruction that waſteth at noon-day. A thouſand ſhall fall at thy ſide and ten thouſand on thy right hand, but it ſhall not come nigh thee. Only with thine eyes ſhalt thou behold it. Thou ſhalt ſee it ſeize on others, but for thy own part thou ſhalt be exempt from it. There ſhall no evil befall thee, neither ſhall any plague come nigh thy dwelling; For he ſhall give his Angels charge over thee to keep thee. Now theſe and ſuch like promiſes the Lord makes good to his, even in the very letter of them, when in the infiniteneſs of his love and wiſdom he ſees it moſt expedient for them.
2. Or if God do not keep them from affliction that it doth not touch them, he keeps them that it doth not ſtay too long with them. The rod of trouble though it ſtrike them, yet it doth not reſt upon them. It is on and off again in due time. Its true God often ſuffers thoſe who belong to Jeſus Chriſt to be brought into affliction, but then he doth not leave them there, his manner is to bring them out again. To deliver them from evil, according to that paſſage in the Lords prayer. And therefore he is ſtiled the deliverer of his people, and the God of their ſalvation. He that is our God, is the God of ſalvation, and to the Lord God belong the iſſues from death, not from inferiour dangers only, but from death it ſelf. And hence ſalvation is aſcribed to him as his peculiar: It is of the Lord, ſath Jonah, Chap. 2.9. Salvation belongeth to the Lord, ſaith David, Pſal. 3.8. and his bleſsing upon his people. It is his work to ſave us from diſtreſſes and afflictions; the ſecondary means are ſubordinate to him, they move but as he acts them. And this is very uſual with him; if he prevent not the afflictions of his people that they do not come upon them, yet he delivers them at length from thoſe afflictions, aſſoon as they have done their work in them, yea, let them be as many as they will, Pſal. 34.19. Many are the afflictions of the righteous, but the Lord delivereth them out of all.
3. Or if God do not keep them who belong to Jeſus Chriſt from the evil of affliction, by way of preſervation, or deliverance from it, he keeps them many times by way of preſervation and delivery in it. So that though it ſeize upon them, it is no pain or trouble to them. And thus he kept the three Confeſſors, he did not ſave them from the furnace, but he ſaved them in the furnace, Dan. 3.27. The fire had no power upon their bodies, nor was a hair of their head ſinged, neither were their Coats changed, nor the ſmell of fire did paſs upon them. According to that pretious promiſe, Iſa. 43.2. when thou paſſeſt through the waters I will be with thee, and through the rivers, they ſhall not overwhelm thee, when thou walkeſt through the fire, thou ſhalt not be burned, neither ſhall the flame kindle upon thee.
Or if not thus, he qualifies his people ſo with inward peace, and comfort, and aſſurance, that they feel not what they feel. They are ſo raviſhed and tranſported to an extaſie of holy joy, that they are in a ſort inſenſible even of the greateſt torment that humane cruelty can deviſe to inflict. Unto the righteous, ſaith the Pſalmiſt, ariſeth light in darkneſs, glorious comfort even in the midſt of greateſt troubles, Pſal. 112.4. Thy light ſhall riſe in obſcurity, ſaith God, Iſa. 58.10. And thy darkneſs ſhall be as the noon-day; Such light did there ariſe to ſome of the bleſſed Martyrs, when it was darkeſt with them, in regard of outward comforts, ſo that they ſung in the priſons, in the irons, in the flames; they were not able to contain themſelves, by reaſon of the ſodain flaſh of joy that came breaking in upon them, which made them to forget the miſeries and torments which they ſuffered; yea, though the fire did kindle on them, and conſume them into aſhes: yet many of them warbled out melodious accents in the flames, profeſſed that they were amidſt the fire as in a bed of down and ſpices, where they felt nothing elſe but admirable joy and comfort. Theſe men you ſee did more then conquer, they did triumph in the very midſt of their unparalleld and matchleſs ſufferings: ſo that they might have taken up that comfortable ſpeech of the Apoſtle, Rom. 8.37. In all theſe things we are more then Conquerors. And what were thoſe things? ſee at the 35. verſe, In tribulation, and diſtreſs, and perſecution, and famine, and nakedneſs, and peril and ſword: then which there are no greater outward evils in the world: In all theſe things we are more then Conquerors through him that loved us.
4. Or if God do not keep his people from the ſmart, at leaſt he keeps them from the hurt of their afflictions. The world indeed may perſecute them, and that to the very death; they may take away their names, their eſtates, their lives from them; but though they kill them, they can never hurt them. God keeps them from the evil of all this, from the evil in the world, as you have it in my Text; what ever comes upon them, they are no loſers in the main, but gainers rather. All things are for their ſakes, ſaith the Apoſtle, 2 Cor. 4.15. for their profit and advantage; Yea, though the outward man periſh, by reaſon of the length or violence of the affliction, the inward man is renewed day by day. Their afflictions work out for them a far more exceeding and eternal weight of glory. They may ſuffer grievouſly, their ſufferings may deprive them of the life of nature, but they cannot deprive them of the life of grace, or glory: They may be perſecuted, but they cannot be forſaken totally and finally; they may be caſt down, but they cannot be deſtroyed, 2 Cor. 4.9. They may be deſtroyd as men; but they can never be deſtroyd as Saints: In this reſpect they are like Mount Sion that can never be removed: The rain deſcended, ſaith our Saviour, and the floods came, and the wind blew and beat upon the houſe, and it fell not; for it was founded upon a rock, Mat. 7.25. q.d. Nothing can hurt or overthrow him that is built on Jeſus Chriſt, he ſhall ſtand faſt for evermore.
Nay to go a little further, God doth not only keep them that belong to Jeſus Chriſt from the hurt of their afflictions, but more then ſo, he doth them much good by them; that they may ſay as David doth when all is ended, It is good for me that I have been afflicted. I give you but a taſte of this, and I have done with Explication.
1. Sometimes he awakens them by their afflictions; they are ſleepy and ſecure, and God jogges and ſtartles them, and rouzes them by this means; When men are bound in fetters, ſaith Elihu, and held faſt in the cords of their afflictions, ſo that they are not able to unloooſe themſelves and get away: what then? why then he ſheweth them their works, and their tranſgreſſions that they have exceeded in: q.d. At ſuch a time his manner is to repreſent their ſins to them, with all their circumſtantial aggravations: See an example of it in the Lords own people, Gen. 42.21. when Joſephs Brethren ſaw themſelves taken for ſpies in Egypt, and ſo in preſent danger of their lives, the ſin they had committed many years ago, came as freſh into their minds, and lay as heavy on their Conſciences, as if it had been newly done. I know that troubles and diſtreſſes, and the approach of death it ſelf, hath not always this effect on all men; the Lord hath poured on ſome the ſpirit of ſlumber: but uſually they have on Gods people.
2. Sometimes God abates their pride by their afflictions: There is not any ſin that makes a man more odious to the Lord then pride doth, or is a greater bar to his ſalvation; All that are proud in heart are an abomination to him, Prov. 16.5. neither is there are any man but hath ſome reliques of this leaven in him, which puffeth up his heart, and makes him ſwell beyond meaſure: Yea, the choiceſt of the Saints, have mighty inclinations to it, eſpecially if all things go on their ſide. As it is ſaid of Hezekiah, when he was put into a proſperous eſtate, his heart was lifted up, 2 Chron. 32.25. and therefore God expoſes them to ſharp afflictions, that he may hide the pride of man, as the expreſſion is, Joh 33.17. that he may leſſen and abate, and wear it out, till it be not to be ſeen.
3. Sometimes God draws his people nearer to himſelf by their afflictions. In their affliction they will ſeek me early, ſaith the Lord of his people, Hoſ. 5.15. It ſeems they had been wofully regardleſs of the Lord in former times of happineſs, and peace, and comfort; but ſaith the Lord, In their affliction they will haſten to me, they will be eager after me, and never reſt till they have found me: And this you ſhall obſerve to be the diſpoſition of the ſons men; yea of the beſt and holyeſt of them; they look not after God ſo much at any time, as when they are in greateſt exigencies and diſtreſſes. And as the ſails, though they be ſome addition to the burthen of the ſhip, yet they help it on the faſter to the Haven: So croſſes and afflictions, though they be a burthen to us, yet they haſten us to God, and draw us on the faſter to the port of happineſs: And therefore God relating divers judgements which he was reſolved to bring upon his own people, by which he meant to ſtrip them naked of all outward comforts, at length concludes that this ſhould be the iſſue of it, Iſa. 17.7. At that day ſhall they look unto their Maker, and their eyes ſhall have reſpect unto the Holy One of Iſrael.
It is a miſerable thing, yet ſo it is, as long as we have any thing on earth to reſt upon, we enquire not after God: With Noahs Dove, if we can find a twig to pitch upon, we are regardleſs of the Ark; and therefore God by heavy croſſes and afflictions ſtrips us of theſe outward helps, and ſtrikes away the earthly things by which we ſtand, and when we know not what to do; when we are driven out of all our holes, then our eyes are upon God; when we look on every hand, and refuge fails us every way, and no man careth for our ſouls, then we addreſs our ſelves to God, and ſay to him, Thou art our refuge, Pſal. 142.4. It ſeems that David, though he were a holy man, was very apt, while he was furniſhed with theſe outward favors, to rely too much upon them, ſo far as to neglect the Lord. But when the Lord by croſſes and afflictions took them from him, or made him ſee the vanity and inſufficiency of them, then he cryed out, And now Lord, what wait I for? my hope is in thee; now I have tryed how fickle, and how vain the creature is; now I perceive by ſenſible experience, that no help is in it; Now Lord what wait I for? &c. And thus I think I have ſufficiently cleared the point; God can and will preſerve, &c.
To add a word or two for Application. Ʋſe. This ſerves to let us ſee the admirable and tranſcendent happineſs of all that have an intereſt in Jeſus Chriſt, in this reſpect that they are ſafe from all evil. God will withhold no good from them, as the Prophet David ſpeaks; and then upon the other ſide, he will keep all evil from them, as you have it in my Text. Beloved, we are here in an uncomfortable place, a wicked world, in which we are expoſed (as conſidered in our ſelves) to all evil. We are exempt from no temptation; No not the blackeſt and the bloodleſt, to the very worſt of ſins. We are ſecure from no affliction, no not the ſharpeſt and the moſt extream. If there be any worſe then other, which we conceive would be moſt bitter and intolerable to us, it is going in the world, and it may ſeiſe on us as well as others: Yea, we are always bearing with us in our boſoms, that which is infinitely worſe then both the other, viz. the evil of corruption: ſo that we ſeem to be in a very ſad condition. But yet this comfort waits upon us ſtill, the Lord will ſurely keep us abſolutely free from the evil of them all. The worſt of them may do us good, but it ſhall never do us hurt, as long as there is any vertue in our Saviours Interceſſion, as long as he hath any intereſt in God the Father.
And therefore when we look upon the world, and ſee it marching out againſt us with bloody perſecutions and afflictions; when we look upon the Devil, and ſee him ready to aſſault us with his fiery darts, and fierce tentations; when we look inward to our own hearts, and ſee ſuch ſwarms of helliſh luſts and baſe corruptions there, and are ready to cry out in the anguiſh of our ſouls, Oh miſerable men that we are, who ſhall deliver us! let us look up to Jeſus Chriſt, and think upon his powerful Interceſſion with the Father, that he hath prayed him to preſerve and keep us from all the evil in the world, and ſo let us be quiet and ſecure: Let us ſay as David once, Though I walk in the valley of the ſhadow of death, among men, among Devils, among temptations, and corruptions, and afflictions of all ſorts, of all ſizes, yet I will not be afraid; for Chriſt hath interceded for me to the Father, and he will certainly preſerve me from the hurt of all theſe; He will keep me from every evil work, and preſerve me to his heavenly Kingdom.