One hundred select sermons upon several texts fifty upon the Old Testament, and fifty on the new / by ... Tho. Horton ...

SERMON XXV.

Psal. 118.18.

The Lord hath Chastened me sore, but he hath not given me over to Death.

The Afflictions of the people of God are apt sometimes to be Misinterpreted both by others, and by them∣selves; by themselves in a way of Impatience and questioning of Gods Goodness to them, by others in a way of Reproach and Aggravation of Gods Judgments against them: Each of which Evils have need both to be removed and prevented by them, and accordingly we find them so to be in this Scripture which we have now in hand in the Example of the Prophet David: who partly to keep his own Heart from sinking under the manifold Tryals which God had exercised him withall, and partly to restrain his Enemies in their uncharitable Censures of him, occasionally from those Afflictions; does here most per∣tinently and seasonably break forth into this sweet and Comfortable Meditation, and Expression of Himself now before us, concerning both the manner and measure and quality of Gods dealings with him in the words of this present Text. The Lord hath Chastened me sore, but he hath not given me over unto Death.

IN the Text it self there are two General parts observable. First, The Condition. Secondly, The Qualification of this Condition. The Con∣dition. The Lord hath Chastened me. The Qualification. But he hath not given me over to Death.

We begin with the First viz. The Condition, wherein three particulars more.

First, The Author of it and that is the Lord.

Secondly, The Nature of it and that is Chaste∣ning.

Thirdly, The Aggravation of it, and that is ex∣prest to be Sorely. He hath Chastened me sore.

First, The Author of it; We are Chastened of the Lord. 1 Cor. 11.3. Affliction comes not out of the Dust: God is the Inflicter of all Evils and Crosse upon us. No Evil in the City, namely of Punishment which the Lord hath not done. Amos 3.6. God hath an hand in all Afflictions whatsoe∣ver, even the Afflictions of Evilmen; but he hath a special hand in the Afflictions of his people, in ordering and disposing them to their good. And not a Hair falls from their Heads without the will of their Heavenly Father.

This is a point which we often hear of, but do not improve so much as we should do; and yet in∣deed the life of it lies in the Application: we need not so much to inform our Judgments, as to quicken our Practises; and there is this use to be made of it

First, That therefore we look up to the Lord in every Affliction and labour to see him in it: Hear the Rod and who hath appointed it; we are apt to look much to Instruments and second Causes, but we should acknowledg God in all, and con∣sider that our Business is with him: And therefore when any Evil befals us have still recourse with him, and make our Peace with him; because o∣therwise we are upon no sure terms at all: There's none can secure us against any Affliction but he one∣ly that inflicts it and lays it upon us, it is at his disposing: Who as the Centurion in the Gospel to his Servants says to it: God and it goeth, Come and it Cometh, do this and it doth it.

Secondly, Here is also matter of Comfort to the Servants of God: That whosoever, or whatsoever may be the Instrument, God Himself is the princi∣ple Cause of every Trouble to them. It is the Cup which their Father gives them to drink, and there∣fore they may be sure that it is well mingled and tempered for them, and this upon occasion hath still been an Incouragement to them: As Job, when the Sabeans spoyl'd him. The Lord hath taken; And David when Shimei Curst him. The Lord hath bidden him. This was that which was a Comfort to both, and so may be likewise to any other else besides. But so much briefly of the Author of this Condition, which was the Lord Himself. The Lord hath Chastened me.

The Second is the Nature of it, It is a Chastening, which is a word of Oeconomie and Dispensation; A molifying term, it is not Punishment, but Correcti∣on; not for Satisfaction to his Justice which is done Sufficiently in Christ, but for the better rule and Government of his Family: As for the thing it self, God thinks fitting sometimes to Afflict, and so to Correct his dearest Servants. Yea of all them more or less, in one kind or other, at one time or other, shall be sure to partake of this from him: We have a pregnant place to this purpose, in Heb. 12.6.

which is worth our most serious Meditation. For whom the Lord loveth he Chasteneth, and scourgeth every Son whom he receiveth. If ye indure Chaste∣ning, God dealeth with you as with Sons, for what Son is he whom the Father Chasteneth not? But if ye be without Chastening whereof all are partakers, then are ye Bastards and not Sons: Where we see that seasonable Correction it is an Evidence and Testimony of our Adoption, and Favour with God Himself.

Thus it is with some other things besides taken in with it, Affliction simply in it self is no argument at all of the love of God, no more then Prosperity, nay the Afflictions of wicked men they are rather ar∣guments and Testimonies of Gods Hatred even to him, and Fore-runner of his future wrath, and fur∣ther Punishment of them in Hell; but to Gods Chil∣dren who are in Covenant with Him, and who have his Image and stamp upon them, they are thus far beneficial to them, and God sees them to be ne∣cessary for them; these Chastenings in sundry re∣gards.

As First, To wean us from the world, and an inordinate love of these things here below: This is still our Folly that we cannot injoy any Comfort here, but our Hearts are ready presently to be o∣verwhelmed and smother'd up with it, and we are apt to grow so much the more Carnal and world∣ly minded from it; now therefore is God fain to take such Courses as these are to restrain us, and to work Sobriety in us; to put aloes upon these Breasts that we may not cry too fiercely after them. In∣termingled Afflictions, they teach us the better to injoy Comforts, and are like sower sauce to sweet Meat: For which reason it pleases God in wisdom and goodness to inflict them, and lay them upon us, to make us the willinger to Die, and leave the World when our time Comes, and that we may not say, it's good for us to be here. And then to make us so much the more to relish Spiritual things and Spiritual Truths, for a man must still have somewhat to pitch his Heart and Affections upon, and when Earthly things fail him, then do Hea∣venly more savour to him, and he finds so much the greater Sweetness and Contentment in them: Now he Chewes upon them, and sucks out that Delight out of them, which before he did not so much regard. And Spiritual Truths, as long as men are well and in Prosperity, so long they are taken with Fansies, and Speculations, and Noti∣ons, and witty Conceits; at the best but a few morral Discourses: These are the points they chiefly feed on; yea but in time of Affliction these will not serve the turn, nor do the deed, they will not be able to Comfort the Heart, or to strength∣en it against Temptation, and therefore then they look somewhat higher: Afflictions when it is Sancti∣fied, it makes us to savour Evangelical truths, the practical Doctrins of Religion, and the Experiences of a Gracious Heart: That's therefore one end of in∣flicting it.

Secondly, To imbitter Sin to us, and to subdue some Corruption or other which we are inclined unto: To purge us and to make us more fit for the service of God: For Afflictions through the Blessing of God have that Efficacy with them. They are for our profit, that we may be partakers of his Holiness. Heb. 12.10. And they yeild the peaceable Fruit of Righteousness unto them which are exercised thereby, in the 11. vers. of the same Chap∣ter. Therefore in Malach. 3.3. It is said of Christ that he shall purify the Sons of Levy, and purge them as Gold and Silver, that they may offer unto the Lord an offering of Righteousness. When the Sons of Levy are purified, their Sacrifices are purified with them: Afflictions they purge out Corrupti∣ons, and they do also try and Exercise Graces, and by tryal of them add a Lustre unto them; for which cause it is that God does so order them, and dispose them to his Servants.

And then also Thirdly, For Examples to others, of warning, that they may avoid and take heed of the like Provocations: And of Patience that they may be strengthened to indure the like Afflictions; thus did God Chasten David, that others might fear and beware while he spared not such an one as he was, and thus did God Chasten Paul, that the Corinthians and others might be Comforted occasionally from him: As himself Expresly gives an account of it. 2 Cor. 1.6. And whether we be Afflicted it is for your Consolation and Salvation, which is effectual in the induring of the same suffe∣rings which we also suffer, or whether we be Comfor∣ted, it is for your Consolation and Salvation. So in 2 Tim. 2.10. Therefore I indure all things for the Elects sake that they may also obtain the Salva∣tion which is in Christ Jesus with Eternal Glory. God makes one Christian in this Case to be helpful to another: Ministers to People, and People to Mi∣nisters, and all to the whole body of Christ, as we see it is in the natural Body: The Arm is blood∣ed that the Head may be the better for it, even so also in the Misticall; one member Chastened for another. Thus we see that God wants not ends nor reasons for the Chastising and Correcting of his People, wherein this is still Predominant: Namely the Good and Wellfare of their Souls, that he may spare them the better hereafter, and in another place as the Apostle has plainly declared it. 1 Cor. 11.32. When we are judged, we are Chastened of the Lord, that we should not be Condemned with the World. Temporal Correction it prevents Eternal Condemnation, not (as I said before) simply in it self; or by way of Compensation to Gods Justice, but as being Sanctifyed to the party that suffers it; it does rectify and amend the Soul, and as by the sadness of the Countenance the Heart is made bet∣ter.

The Consideration of these things laid together teaches us therefore.

First of all, Not to think strange of the fiery Tryal which is to try us, as though some strange thing hap∣ned unto us, as the Apostle Peter advises in 1 Pet. 4.12. Nor yet to judge amiss either of others, or of our selves from such Dispensations; it is no necessary Argument of Gods hatred, but rather of his Love: It is an Evidence rather of our Son∣ship,

and goodness of our Condition in part, that we are such as the Lord has some care of, and re∣gard unto: It is a sign that God doth not dispair of us, but that he hath some hope of our Amend∣ment and Reformation when he is pleased to take this pains with us, while as for others which are more Incorrigible, he will not vouchsafe to bestow Correction upon them. Esay. 1.5. Why should ye be smitten any more? ye will still revolt more and more.

Secondly, This should breed in us an Holy awe and reverence of God, that we may take heed how we offend him, or do any thing which is displea∣sing to him, for if we do, we shall smart for it at one time or other. Here's an Argument against Spiritual Wantonness, and Indulgence of our selves in Sin from hope of Impunity: Oh take heed of that, God will not spare even his Davids them∣selves, if they shall venture upon unwarrantable Courses, but Correct them for it; nay even them soonest of all, he will be sure to keep good order, and rule in eis own Family. Judgment begins at the House of God. 1 Pet. 4.17. And you onely have I known of all the Families of the Earth, then I will punish you for all your Iniquities. Amos 3.2. Peo∣ple are never the further of from Punishment from their interest and Relation to God, but the nea∣rer to it, if they trespass upon him; as one who will especially be sanctified in all those that draw near unto him, as he said once of Nadab and Abihu in Levit. 10.3. Therefore who will not fear the O King of Nations.

Thirdly, This should also teach us to judge and thereby Chasten our selves, that we may prevent this Chastening from God, for so we shall: If we judg our selves, we should not be judged; it is self Indulgence which is the occasion of Divine Castigation; we are too favourable commonly to our selves in the private Censure of our own hearts, and therefore is God himself fain to take us to task; whereas if we were more impartial here, it would fare so much the better with us: If we would Afflict our Souls for our Sins, God himself would never Afflict us for them: For he doth not Afflict willingly nor grieve the Children of men, not willingly or from the Heart, as that which is un∣pleasing to him, in Lam. 3.33. It is his work his strange work, his Act his strange Act, he is forced unto it. Esay. 28.21. Thats the Second particu∣lar viz. The Nature of Davids Condition; It was Chastening: The Lord hath Chastened me.

The Third is the Aggravation, Chastened me sore; so we read the words in our Translation in the Hebrew Text it is Chastened me in Chastening. Jassor ijssranni, and so the Septuagint 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, both of which are a little more Emphatical, and there are three things which may seem to be inti∣mated in it, by way of Inlargement.

First, The Frequency of these Chastenings, not once onely, but often, even again and again.

Secondly, The Multitude of these Chastenings, not one single one only, but many, one in the Neck of another.

Thirdly, The Greivousness, and Tediousness of them, not some Light ones onely, but such as were very Irksome and hard to be born: That is Chastening me sore.

First, I say in this Expression we have the Fre∣quency and Reiteration of these Chastenings, even again and again: This is one thing which God is pleased sometimes to do with his Children when he has Chastened them once, to return to it, and Chasten them a fresh, and to renew his Chaste∣nings to them. When Sin is repeated, Punishment is repeated likewise, and when we return to our Transgressions, God himself returns to his Correcti∣ons and Chastisements of us, as is most requisite and Convenient for us: Look as it is with Physitians in regard of the Body, when the same Distemper comes again, they give the same Physick to remove it, and to take it away; even so does the great Physi∣tian in reference to the Soul: Relapses into Sin, will cause Relapses into Sickness, or into any other trouble for Sin which it is a ground and occasion of: The one follows upon the other in Gods most wise and prudent Dispensations.

Secondly, Here's the Multitude of Corrections, He hath Chastened me in Chastening, that is he hath sent one Affliction upon another; this is another thing here observable in Gods proceedings towards the Sons of men, one Deep calls to another. Psal. 42.7. Deep calleth unto Deep, at the noise of thy water∣spouts, all thy Waves and thy Billowes are gone over me. And so Job, in Job 16.14. He breaketh me with breach upon breach, he runneth upon me like a Giant. Thus did the Lord with that Holy man, he had Messenger upon Messenger of Evil tidings which hapned unto Him, of the Chaldeans and Sa∣beans &c. Thou renewest thy Witnesses against me, and Increasest thine Indignation upon me, in Job. 10.17.

Thirdly, Here's the Greiviousness of the Correcti∣on: Repition implies Intention, and so here he hath Chastened me in Chastening, that is; He hath Chastened me sore, as our own Translation here gives it: Thus God oftentimes does likewise, he layes heavy Afflictions upon his People: Thus the Church complains to God. Psal. 44.19. Thou hast sore broken us in the place of Dragons, and cove∣red us with the shadows of Death. And Psal. 80.5. Thou feedest them with the Bread of Tears, and givest them Tears to drink in great measure. Job, The ar∣rows of the Almighty were in him. Heman, His wrath lay hard upon him. Paul, He was Prest above measure and so of the rest.

And there's very good cause for it, God sees it to be necessary for us oftentimes to deal thus with us, as simply to Chasten us, so now and then to Chasten us sore; and that especially that Patience may have its perfect work in us, and that the Cure may be throughly wrought in us: For strong Hu∣mours require strong Physick to purge them out: Where Corruption is deeply rooted in the Heart, there it is not a light or small matter, which will serve the turn to work it out, No; but there must be a great deal of stir and adoe which is to be made with it.

The Use which we should make of it is there∣fore from hence to learn to understand the Provi∣dences of God in this particular, to be satisfied in them, and prepared for them; we are apt to think our troubles to be such, as none were ever before us, see here how it is with David: Chastened me sore. And (as I said) there is cause for it that God may be clear when he Judges; there are some Natures and Dispositions which a small or light Correction will doe no good upon him, but they are apt to despise it; and therefore God sees it necessary to deal more severely with them, and to take a sharper Course to mend them. And so I have done with the first General part of the Text, which is the Condition it self. The Lord hath Chastened me sore &c.

The Second is the Qualification of this Conditi∣on. But he hath not given me over to Death, which words are to be considered of us two manner of ways.

First in their Connexion with the words that went before.

And Secondly, In their absolute Consideration as taken alone by themselves.

First, In their Connexion, and so I say they are a Qualification of those that went before, and they serve to shew unto us the manner of Gods dealings with his people, which is to mitigate his Afflicti∣ons of them, and to Correct them still in measure; he Chastens them but does not undoe them. Thus 2 Cor. 6.9. As Dying but behold we live: As Chaste∣ned but not kild. And so 2 Cor. 4.8.9. Trou∣bled on every side but not Distressed, Perplexed but not in Dispair, Persecuted but not forsaken, Cast down but not destroyed. And 1 Cor. 10.13. God is Faithful who will not suffer you to be tempted above that which ye are able, but will with the Temptation find a way to escape, that ye may be able to bear it. Though he cause Grief, yet will he have Compassion according to the Multitude of his Mercies. Lam. 3.32. And so here now in this present Scripture. Though he Chastens, yet he gives not over unto Death.

The reason of it is this, because Gods Ayme and Intent is not Destruction but Reforma∣tion, which Death doth hinder and prevent the op∣portunities of unto us: Though it is true that e∣ven in Death it self God can work much to this purpose, as to the Changeing and bettering of the Heart, yet for the outward Life and Conversation, and the reforming of that; this by Death is taken away.

Secondly, As God does thus mitigate his Cor∣rections in Wisdome, so also in Mercy, because he is a Gracious God, and he continues still so to be without alteration. Lam. 3.22. It is of the Lords Mercies that we are not Consumed, because his Com∣passions fail not: They are new every Morning, great is thy Faithfulness. And Malach. 3.6. I am the Lord, I change not, therefore ye Sons of Jacob are not Consumed. The Lord is full of very much tender∣ness in this particular, as it is related Concerning the Israelites, that though they carried themselves perversely towards him: Yet he being full of Com∣passion forgave them their Iniquities, and destroyed them not: Yea many a times turned he his Anger away and did not suffer his whole Indignation to arise, for he remembred that they were but Flesh, a wind that passeth away and cometh not again. Psal. 78.38 39. And Psal. 102.13.14. Like as a Father pittieth his Children, so the Lord pittieth them that fear him, for he knoweth our frame, he remembreth that we are but Dust, in Psal. 103.13.14. And again Esay. 57.16. I will not contend for Ever, neither will I be always wrath, for the Spirit would fail before me and the Souls which I have made. God stands ve∣ry much upon this, to prevent Discouragement in his Servants.

This should therefore First of all teach us to ac∣knowledg Gods Goodness in this respect, and to praise him for it as David. Psal. 119.75. I know O Lord that thy Judgments are right, and that in Faithfulness thou hast Afflicted me. For indeed he does wonderfully moderate Himself in these his Corrections. He punishes us less then our Iniquities deserves, as Ezra makes Confession in Ezra 9.13. And although we do not always think so, yet he always Corrects us in measure, as himself declares unto us in Scripture, thus in Esay. 27.8. speak∣ing concerning his Vineyard that is his Church. In measure when it shooteth forth thou wilt debate with it, he stayeth his rough Winds in the day of his East∣winds. And Jer. 30.11. I am with thee saith the Lord to save thee, though I make a full end of all Nations whether I have scattered thee, yet I will not make a full end of thee, but I will Correct thee in mea∣sure, and will not altogether leave thee Ʋnpunished. Mark how these two are very happily joyned toge∣ther, I will not altogether leave thee unpunished and yet I will correct the in measure: God will not leave his people altogether unpunished that he may the better rule them, and keep them in awe; and yet he will punish them and correct in measure, that so he may keep them from Discour∣agement and Dispondency and dejection of Spi∣rit.

Therefore (I say) let us observe Gods dealings in this particular, and acknowledg his goodness in them: It should teach us to entertain good thoughts of God, and to look for such dealings from him as for time past, it should draw out our thankfulness, and so for time present it should strengthen our Patience, and so for time to come incourage our Faith and Hope and Expectation: That he that hath delivered will deliver, and though he may Chasten sore, yet will still mitigate his Chastenings to us, that they shall not altoge∣ther overwhelm us, and swallow us up, but that we shall finde relief in them.

Indeed we cannot always expect it in the letter of the Text, as to an absolute Freedom from Disso∣lution; for that must come, and will come at last; after all our preservations from it upon such and such particular occasions: Recovery is at the best but a Repreive, and so must be accounted by us; and what ever Evils we do escape, there's no e∣scape of this comming to Death, but yet under

this phrase here we have signified Gods General in∣clination, for the mitigating of his Corrections to us.

And therefore Secondly, it teaches us also Bow∣els and Compassions in our selves in imitation of this goodness of God. There are some kind of people in the world, whom nothing will serve their turn but absolute ruine and destruction. Like those two fierce Disciples in the Gospel, presently calling for fire from Heaven, or like the children of Edom in the Psalm concerning Jerusalem, Raze it, raze it to the foundation, down with it, down with it to the ground, yea but these are taught better here from the Example of God himself, who does hold and restrain his hand in the chastisements and cor∣rections of his people. This is still his manner of dealings, especially where there's any hope of pro∣ficiency for time to come. He will not there pre∣sently make an utter end but spare them in much mercy. As in Isa. 65.8. When the new wine is found in the cluster, oh destroy it not, for there's a blessing in it, so will I doe for my servants sake, &c. And so much may be spoken of these words, consider'd in their connexion. The first part of the verse with the second, as qualifying of it.

Now Secondly, let us look upon them in their absolute consideration; the latter clause of the verse distinctly and alone by it self. He hath not given me over unto death. We see here how God does graciously preserve his servants from Death and de∣struction, he keeps and maintains their lives. This David often makes mention of in other places of the Psalms besides. As Psal. 30.3. Oh Lord thou hast brought up my soul from the Grave, Thou hast kept me alive that I should not go down to the Pit; So Psal. 116.8. Thou hast delivered my soul from death, mine eyes from tears, my feet from falling.

This the Lord is pleased to doe upon sundry con∣siderations.

First, out of his Goodness and Mercy, and Love unto them; thus David sets it forth in that place, Psal. 116.5, 6. Gracious is the Lord and righteous, yea our God is mercifull; And what follows here∣upon? The Lord preserveth the simple, I was brought low and he helped me. So in verse 15. Precious in the sight of the Lord is the death of his Saints. And Psal. 72.14. He shall redeem their soul from deceit and violence, and precious shall their blood be in his sight. It is not an indifferent matter with God, the death of his Servants, neither does he lightly take away their lives, but where there's good cause and rea∣son for it, and in order to some greater good to them.

Secondly, Because he hath work and service, for them to do. In death no man shall praise thee, and who shall give thee thanks in the pit? Psal. 6.5. And Again Isa. 38.18, 19. The Grave cannot praise thee, death cannot celebrate thee, The living the living, he shall praise thee. As long as God has any work for any man to do, so long he is sure to live and abide in the world. Here's a double goodness of God manifested to us. First, In designing us to service and the work it self. And Secondly, In pre••erving our lives, that so we may serve him, and doe the work he has design'd us to.

This should so much the more incourage us in fruitfulness before him; we cannot take a more expedient way to prolong our lives than by doing as much good as we can in them. Useless and un∣profitable persons, which live idly and out of any imployment, they doe but stand in the room of those which would do better then themselves, and they provoke God oftentimes in Judgement to re∣move them, and to take them away, As the barren Figtree in the Gospel, it was cut down that it might not cumber the ground. But those that are active and serviceable, they are a great delight and content to him, and he takes a great deal of delight in thinking upon them, as himself also ex∣presses it in Malach. 3.16, 17. They shall be mine sayes the Lord of Hosts in that day when I make up my jewels, and I will spare them as a man spareth his own son that serveth him. A man loves all his chil∣dren, as children, and from his Relation to them, Oh but those who are of his Trade, and which work to him, those he loves and tenders more espe∣cially, and would be lothest to part with them of any other besides; and so is it here with God; his sons that serve him, their death is more precious with him of all the rest; neither will he easily give them over to it. Not that he simply needs any work or service of ours, who when we have done all we can are at the best but unprofitable servants, but be∣cause he will so far gratifie us as to be served by us. And then take occasion from thence so much the more to reward us; where the goodness of God to his people is observable in two contrary dispensations; both in preserving their lives to them, and in taking of their lives from them. As long as they have any work to do, he preserves their lives to them, that they may do their work; and when that work is done he takes away their lives from them, that may they may receive their wages. I shall not dye but live, and declare the works of the Lord, in ver. 17. of this present Psalm.

Thirdly, for the good and comfort of others, which are their Christian Friends, and especially Ministers, for the good of their people. Thus St. Paul takes notice of it in himself in respect of the Philippians, Phil. 2.23, 24. I am in a straight be∣twixt two, having a desire to depart, and to be with Christ, which is far better, nevertheless for me to abide in the flesh is more needfull for you. And having this confidence I know that I shall abide and continue with you all, for the furtherance and joy of your Faith, That your rejoycing may be more abundant in Christ Jesus for me by my coming to you again. The Apostle it had been better for himself to have left the world, That so he might have had his Crown and his reward, and have been with Christ. Oh but the Church of God could not spare him; The Philippians, they could not be without him, but needed such a faithful Moniter to be continued to them, and to abide still amongst them, and for their sakes did he so order it to them, as one who intends the end does fit the means sutable to them. And so as it is in Ministers to their people, so in one Minister to another, and one

friend to another; As we live one in another, so we live one for another, and are preserved in reference hereunto? Thus St. Paul notes it of Epaphroditus, Philip. 1.26, 27. He longed after you all, and was full of heaviness because that ye had heard that he had been sick, for indeed, he was sick nigh unto Death, but God had mercy on him, and not on him onely, but on me also, lest I should have sor∣row upon sorrow. In which passage of Scripture, there are divers things observable of us to our pre∣sent purpose.

First, Here's Epaphroditus's Danger and the ex∣tremity, which he had been in. He was sick nigh unto death, which is that which God does often bring his servants to for sundry reasons. Partly thereby to awaken them, and to make them to clear up their accounts, partly thereby to try them, and to see the frame and temper in which they are, partly to try the good-will and affection of others towards them for these and the like consi∣derations does he sometimes bring them to the pits mouth, when as yet he does not take them away, as he did here with Epaphroditus.

Secondly, Here was his recovery and preservation from that death, which he was so nigh unto. The providence which is here celebrated in the Text by the Prophet David; and this has its Character put upon it as a Dispensation of mercy, But God had mercy on him; for so it is in his own nature and simply considered.

Thirdly, Here's the extent of the mercy, not to Epaphroditus onely, but to St. Paul, not on him one∣ly, but on me also: On thee as a friend; it is a mer∣cy to have our friends continued; on me, as a Mi∣nister; it is a mercy to have our fellow-laboures continued; On me also as a Believer. It is a mer∣cy to have our Christian Brethren continued as mem∣bers of the same body with us.

Then last of all, Here's the end and motive of all this, lest I should have sorrow upon sorrow; why sorrow upon sorrow? why, because the Apostle was now in bonds, and under many afflictions besides, in which cases Friends are alwayes most pleasing and acceptable to us. A Friend is born for adversity: now to have lost such a friend as this, had been a ve∣ry great loss indeed, and God was tender and shy of it, so far to press upon his heart, and to lay too heavy a load upon him. Thus some of the afflicti∣ons of God's people are assured to them against others, who otherwise would happen to them. They should suffer more, if they did not suffer so much already.

Where we may observe a difference betwixt God and men; men they oftentimes delight to add af∣fliction to affliction, where they see any under sor∣row to increase their sorrow upon them, and to make it more; as the Lord himself complains of the Heathen in their carriage towards his people, Zech. 1.15. I am very sore displeased with the Heathen that are at ease, for I was but a little dis∣pleased (namely with my people) and they helped forward the affliction. Men they help forward the Affliction, but God he does not love to do so, He will not add sorrow to sorrow.

Fourthly, God does also sometimes preserve the lives of his servants, and not deliver them up to death, for the greater Disappointment of enemies, and persons ill-affected to them, who hope and wait for their death. God loves to cross and frustrate base and vile affections, and in his Providence to go contrary to them. Many an one had been dead if they had not been wisht to dye; the ambition and covetousness, and sometimes malice of some kind of persons in the world, have kept many a man alive who had been otherwise in his grave. God will not so far gratifie sinfull and unworthy desires, as in such cases to comply with them, but rather by their mis-carriage and dissappointment in the event shew them the vanity of them. This David takes notice of himself in another place upon this occasion, in Psal. 41.5. Mine enemies speak evil of me, when shall he dye and his name perish, an evil dis∣ease (say they) cleaves unto him, and now that he lyeth down he shall rise up no more, but thou O Lord art merciful unto me. And then it follows, verse 11. By this I know that thou favourest me, because mine enemy doth not triumph over me. Thus we see how upon several considerations, God keeps his servants from coming to their death.

This is first of all matter of incouragement to the servants of God, and may hearten them, and strengthen them in his service, and keep them from perplexity and disquiet, forasmuch as there is such a carefull Providence watching over them, and preserving of them, it should shut out all needless fears and distractions in them, which in some cases they are subject unto; and especially in some dif∣ficult enterprises, whereunto now and then they may be called, to comfort themselves in this con∣sideration; That God will not lightly and easily and for no cause give them over to death. There's a great deal of mistrustfulness oftentimes in the best of Gods servants in this regard, who dare not trust him with their lives and the preservation of them, notwithstanding so many Gracious Promi∣ses and experiences, which they have received from him. As David he was but just before delive∣red out of his enemies hands, and he presently cryes, I shall one day perish by the hand of Saul; even so it is with many others besides, who as the Apo∣stle speaks, through fear of death are all their life∣time subject to bondage, Heb 2.15. Now for such as these they may be here said from this pas∣sage before us, though God may bring them to danger, yet as he sees cause, he will deliver them from it, as he did here with this servant David, The Lord hath chastened me sore, but he hath not given me over to death.

Secondly, Where we partake of this mercy, let us acknowlelge it with all thankfulness. Thus does David do here; we are to take notice not onely of his words, but also of his Affection which is signified in them, and the Spirit from whence they came from him, he utters them with a great deal of feel∣ing and sensibleness of Gods goodness to him: And so they are not onely a narration of his present condition, but an acknowledgement of Gods fa∣vour to himself to an answerable temper and dis∣position

which he does here Express by the words which came from Him. He hath not given me over to Death. They are not words of Boasting and Va∣nity, and Ostentation, and Carnal Rejoyceing, but the words of Soberness, and Piety, and Dis∣cretion.

And there are divers things intended by them.

First, He would make it an Argument for Pati∣ence: The escaping greater Evils, should breed Contentation under less: That as God afflicts us below our Deserts, so also below our Capacities; that he does not afflict us in the utmost Extremity, and so to this purpose should we argue and reason with our selves; he has taken away my Health, but he hath not taken away my Life: He hath ex∣ercised me in my Body, but he has spared my Soul: He hath deprived me of Earthly Comforts, but he hath not deprived me of Heavenly; of the Graces of his Spirit, of the assurance of his Love, of the Communion with himself, of his own blessed and Gracious presence; these he hath not denyed me, but continued them still in the midst of all other Discouragements.

Secondly, He would hereby silence the false ru∣mours which were to the Contrary, and the Insul∣tations of his Enemies from them; for their mouthes were full to this purpose and delighted to be so, as these which spake according as they would have it, as in the place before alledged. Psal. 41.6.7. And if he come to see me he speaketh Vanity, his Heart ga∣thereth Iniquity to it self, when he goeth abroad he telleth it; all that hate me whisper together against me, against me do they devise my hurt. This was the Condition of David in regard of his Enemies: They Tryumpht before the Victory and pleased themselves both in the thoughts and speeches of his supposed Ruine and Destruction; now by this Expression here in the Text, he does in an holy and Humble manner signifie their Mistake and Dis∣appointment, as if he had said unto them it is not so bad as ye thought it, nor so bad as ye hoped it, nor so bad as ye talked it: I am through Gods goodness alive still for all the surmises. The Lord hath Chastened me sore, but he hath not given me o∣ver to Death.

Thirdly, (Which is here namely Considerable) David (I say) would hereby express his Thankful∣ness to God for this Mercy, they are words of Praise and spiritual Rejoyceing, as appears by those that follow in the 19 verse of this Psalm. Open to me the Gates of Righteousness, and I will go into them, and will praise the Lord, namely for this his Good∣ness to me. This is that which we all should do as we have occasion for it, and indeed there's none of us all, but have so one way or other (though some more then other,) either by way of preven∣tion in keeping of Evils from us, or by way of re∣covery in delivering us out of those Evils; and es∣pecially in these late Distempers, which have been so rife and frequent amongst us for this year now last past, wherein Death hath come up into our Windows, as the Scripture speaks; that we should not be given over to it, is matter of due praise unto us, and to be acknowledged by us: And we can∣not better nenew the year unto us, then by such performances as these are.

And further, stir up others to do so occasionally from our Example, which is another thing here in∣tended by David in this Expression; he does not onely hereby signify his own Thankfulness, but also excite and stir up others to praise God both for him, and themselves upon the like occasion, as we find him in another place. Psal. 34.2.3. My Soul shall make her boast of God, the humble shall hear thereof and be glad: O magnify the Lord with me, and let us Exalt his name together.

But especially (as a third Improvement of this point) let us be careful to use our lives well which God has given us to his Glory, and so give them back to him again who has first given them too us, Life it is a Blessing, as it used and orde∣red by us; For men to live onely a Natural Life here in the word, to Eat, and Drink, and take their pleasures like brute Beasts; Alas! what a poor thing is that, for men to live onely for such a purpose as this is, to fiill up the measure of their Sins, and to aggravate their Account at another Day, by thinking that they are delivered to com∣mit such and such Abominations, this is very sad and Miserable; but then is Life indeed, when it is improved to Gods Glory: The doing of good in our several Opportunities; the Furtherance both of our own and others Salvation, and laying up in store a good Foundation against the time to come; laying hold on Eternal Life.

Therefore (I beseech ye) let us be careful espe∣cially to look to this, and that likewise those which are in the prime of their Years, and Health, and Strength, let them not neglect so Blessed an Opportunity as that is; those that are past it, let them indeavour to redeem it for time to Come. We should labour to find our lives given us, and continued to us in Mercy and Love, which we may know to be no otherwise then accordingly as we have hearts given us with them, for the improve∣ment of them, as we may do any other Mercy besides; where it has the stamp of Gods love up∣on it, it makes us to serve him better with it, and our selves to be really and indeed so much the bet∣ter for it, whereas when it is otherwise, it is a fign it is in wrath, and to harden us so much the more in Evil: There's none are so bad as those who are bad after Mercies Received, both as having greater Guilt upon them, and a secret Curse also cleaving to them, for their abuse and perverting of thess Mercies: And so much of the thing it self here sig∣nified for the main; Gods Deliverance and pre∣servation of David. He hath not &c.

Now we may further here take notice of the Phrase and Expression which is here used. He hath not given me over to Death: It is not simply, he hath not killed me, or taken away my life from me, (though that be principally intended) But he hath not given me over to Death: This is true of the Servants of God, even there where Death sea∣ses upon them, yet they are not under the power

of it: It does not at last prevail upon them, which holds true in a twofold regard.

First, Not under the Curse of it, it being sancti∣fied to them for their Good: Death to the servants of God is a Conquered Enemy, it is a Serpent with∣out a sting. O Death where is thy sting, O Grave where is thy Victory: The sting of Death is Sin, the strength of Sin is the Law. But thanks be to God who hath given us the Victory through our Lord Jesus Christ, as St. Paul in his Heavenly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1 Cor. 15.55.56.

God hath not given his Children over to Death, but rather hath given Death over to his Children; therefore Death is said to be theirs, not they to be Death's. 1 Cor. 3.21.22. All things are yours, and amongst the rest even Death it self: Death is un∣der the power of the Church, and in a sort at her Command: forher Benefit and Advantage as an Entrance for her into Eternal Glory. To me to live is Christ, and to Die is gain, says the Blessed A∣postle of Himself. Phil. 1.21. Which is true also of any other Beleiver. Christ has redeemed us from Death, as it is a Curse; the Saints they are not under that.

Secondly, As the Saints are not under the Curse of Death, so neither under the Contrivances of it, and so in that respect not given over to it, as being at last made partakers of a blessed and Joyful Re∣surrection: As our blessed Saviour Christ Himself, (who seems also to be tipified in this Psalm,) it is noted of him. Acts 2.24. That God raised him up from the Dead, having loosed the pains of Death, because it was not possible that he should be holden of it. As it was not possible for him, so neither is it possi∣ble for any of his Members; it was not possible for him to be detained many days. Thou shalt not suffer thine Holy one to see Corruption: For it is not possible for his Members to be absolutely and always detained, but shall at last be loosed from it: As Death had no dominion over him, so nei∣ther over them. This Corruption shall put on Incor∣ruption, and this Mortal shall put on Immortality, and Death it self shall be swallowed up into Victory, as the Apostle has it. 1 Cor. 15.45.

This is a point of singular Comfort to the Chil∣dren of God, and that which may satisfy them in the thoughts and Meditation of their Mortality; that though they may and shall die at last, yet they shall not be given over to Death: It shall not ty∣rannize, nor Dominear over them.

Indeed it is the Happy advantage of people, that they are given over to no Evil whatsoever, whether Spiritual or Temporal, neither to the E∣vil of Sin, nor to the Evil of Punishment, though they be Capable and sensible of both and liable to them.

First, Not to the Evil of Sin and Satan, not gi∣ven over to that: As for wicked and ungodly per∣sons, it is their Misey to be so, Satan rules in them, God gives them over to sinful Courses, as it is no∣ted of the Gentiles thrice together in one Chapter the First of the Romans. God gave them over: He gave them over to Ʋncleanness, and he gave them over to vile Affections, and he gave them over to a repro∣bate Mind; still he gave them over. But he does not so with his own servants; though for just and holy reasons, he suffers them to be troubled with Sins while they live here below in the world, yet he does not give them over to it: Sin shall not raign in their mortal Bodies, Iniquity shall not have Do∣minion over tkem, nor presumptuous Sins especi∣ally shall not prevail upon them, nor given over to the Evil of sin.

No, nor Secondly, To the Evil of Punishment neither, not given over to that and in particular to this of Death: As for wicked men and such as are none of Gods Children. It is said they are like Sheep laid in the Grave, and Death shall feed on them. Psal. 49.14. Death shall feed on them, that is, have it's fill and glut of them, and shall do what it list unto them: Yea but with the servants of God it shall be otherwise, as David there makes the opposition in his own Person, but God will redeem my Soul from the power of the Grave, for he shall receive me Selah: He was not given over to the power of Death.

And as not of Death Temporal, so especially not of Eternal neither: God did not give him o∣ver to this of any other whatsoever could be thought off. God hath not appointed us to wrath, but to obtain Salvation through our Lord Jesus Christ. 1 Thes. 5.9. God will be sure to keep his Chil∣dren from this, and does order all things to them in reference hereunto, even Corrections and Afflicti∣ons themselves, as I in part hinted before; Chast∣ens them here that he may not Damn them hereaf∣ter; so that the Connexion holds very well here in this sense which we have now before us. The Lord hath Chastened me sore, but he hath not given me over to Death; as a Mercy consequent to this his Chastening, and Correcting of me. And so we have done with both the parts of the Text: The Condition and the Qualification of that Conditi∣on to him in this whole verse. The Lord hath Chaste∣ned me sore, but he hath not given me over to Death.