ten-thousand in lesse then three daies did at the Lords commandement cease from proceeding to Ierusalem to destroy it 2 Sam. 24.16 for it is very probable that at that time and vpon that occasion holy Dauid indited this Psalme as he did the 38. for a remembrance that so great saluation might not be forgotten and that the experience thereof laid vp in the Church as in the Arke for posterity might be knowne and descend to the Ages to come The Psalme it selfe containeth generally two things a proposition of Gods fauour in the 1 verse and the confirmation thereof to the end of the Psalme the confirmation is partly from the Prophets words to verse 14. partly from Gods owne words in the verses which follow the Proposition in the first verse consisteth of a duty and benefit promised and hath this meaning He that standeth by faith in the secret-place of the Lords gracious prouidence hath a sure couer and house of rock to come vnto when the Lords storme falleth vpon the generation of the wicked And as wearied Trauellers much spent with the heate of the Sunne repose themselues in the shadow so they that repose vpon God in the sun-burnings of their weary life shall lodge all night in the shadow and refreshing-place of the Almighty that is shall haue the same Almighty God for their helper and deliuerer till that storme of difficulty be past And so by secret here is ment a place of refuge from the stormes of the world vnder the secret of his prouidence who careth for all his children Also by the secret of the most High some Writers vnderstand the Castle of his mighty defence to which his people runne being pursued by enemies as the wilde creature doth to his hole or den for succour when the Hunter hath him in chase and the doggs are neere This then being the meaning of that which the Prophet calleth the secret place of the most High and our dwelling in it by confidence in Him we learne in all troubles to cleaue to God chiefly or only Doct. 1 for helpe and to meanes but as vnderlings to his prouidence In such cases God in the Old Testament bids vs call vpon him Psal 50.15 and Christ in the New doth call vs to him Mat. 11.28 therefore in the day of affliction we must haue our comfort from God and our ease in Christ Eliphaz telleth Iob that if he will returne to the Almighty that is cast himselfe wholy vpon him for his helpe in affliction and make him his confidence by faith in his truth he shall be builded vp to wit in as good an estate as euer he had Iob 22 23. as if he had said he that pulled thee downe in this abiect condition will set thee vp againe as a glorious building in a more excellent plight if thou resigne all thy selfe and all to him Asa did so for he rested on God being to fight against a million of men that came strong against him the Text saith that hee cried to the Lord his God and went out in that name onely against that great multitude 2 Chron. 14.11 he was able to number in his own Army a great many thousands as of those who in the Army of Iudah bare shields and speares three hundred thousand and of those who in Beniamin bare shields and drew bowes two hundred and fourescore thousand all valiant men verse 8. and yet all these were nothing or no power for he accounted them so verse 11. in comparison of that power and that arme to which he trusted euen God his deliuerer In this confidence going forth against so huge an Army and great Hoast he so preuailed the Lord looking on verse 13. that he carried away both the liues and spoile of all that multitude verse 13 14. So that woman of great faith after shee had passed through the pikes to Christ receiued both the commendation of her great faith and health of her possessed daughter Mat. 15.28 Dauid in many Psalmes professeth that hee sought the Lord to wit in trouble and found him that is found helpe in him Psal 34.4.17 Psal 3.4 6 8 9. it was familiar to him to say helpe Lord for vaine is the helpe of Man Psal 60.11 the Centurion came to Christ for his seruant Mat. 8.5 6. and the Ruler besought Christ for his daughter Luke 8.41 42. Thus it is plaine that the Lord is to be sought vnto in trouble and he onely He is our Father Now naturall children do not prouide for Reason 1 themselues but trust to their fathers so if we be right childrē we will do as much and disclaiming our own weak aides rest on his prouidence who is our heauenly Father and no way on our selues who without Him can doe nothing Iohn 15.5 Secondly we cleaue to those in our needes whom we know to Reason 2 be both able and willing to help vs but this power is weakly in Man and absolutely or rather onely in God and therefore where wee should not depend on Man for a little we should rest on God for much and all Thirdly to vse any meanes of helpe and not in a subordination Reason 3 to Gods worke and blessing is to make our selues Idolaters and them Gods 2 Chron. 16.12 Iob 36.13 A reproofe of those who in their affliction and when God hath Vse 1 them vnder hand rather cleaue to meanes by some worldly reach then to God by repentance for example in the time of the Pestilence some put all their confidence in the change of the place thinking it safer to forsake their houses then to flie from their sinnes Indeed sanctified meanes of preseruation and escape with fauour in such cases are not vnlawfull but hauing not first turned to him that hath smitten vs Amos 4.12 our running is from God not from destruction that followeth vs. In daies of scarcitie we discredit Gods prouision and shift for our selues then stolen waters are sweete and the bread of secrecie is pleasant to vs Prou. 9.17 then we bowe downe for a morsell of bread 1 Sam. 2.36 not to God by prayer but to Sathan by euill meanes If God visit vs with some sharp sicknesse we presently send to the Diuell in some Witch to helpe vs 2 King 1.2 So when a land is threatned by enemies if men and weapons can doe any thing God is little regarded and we march forward in our sinnes as if we purposed rather to fight rebelliously with God then christianly in God with those that come against vs. Vse 2 An admonition to labour vnto the meanes in the right knowledge of Gods Word and prouidence of getting this assurance in God aboue all things The meanes are to meditate daily that is much in the Word laying vp knowledge in our hearts the knowledge of the truth and of God that we may be instructed in his promises and perswaded of his power Psal 1.1 2. for this knowledge well digested will stay vs in the wauerings of many when by
Plague of Pestilence is further described the first is that it walketh that is worketh strongly and forcibly to death in the darke or night or it spreadeth secretly and closely as they goe vnseene that walke in the darke The meaning is when God in an intended mortalitie of people sendeth forth this plague of death they whom God hath appointed to it shall not be able by any prouidence mortall to auoid the secret worke of it in themselues or theirs and the darknesse that hides it shall finde them Doct. 1 The Doctrine is no policies of men shall bee able to doe any thing where Gods wisedom worketh otherwise and contrarily This hath beene spoken of in the first Doctrine of the third Verse Againe that which is here spoken of the Pestilence that walketh in the darknesse that God will deliuer his children from it at least from the sting and malice of it come it neuer so secretly is true of all other euils closely but iustly sent from God as punishments or subtilly plotted by men as snares in the darke that is as snares laid priuily for mischiefe for the godly shall not be taken of them Doct. 2 And here we learne that God will disclose to his people what his peoples enemies shall deuise priuily as in the darke against them So what Esau had spoken in counsell against Iacob was knowne to Rebecca and told to Iacob Gen. 27.41 42. The counsels of the King of Aram were no counsell to the King of Israel 2. King 6.11 Saul determined to slay Dauid but Ionathan told him of it by three warning arrowes 1. Sam. 20.36 37. And there were certaine Iewes who bound themselues with an oath to kill Paul there were more then fortie that had made this oath of bloud against him Acts 23.12 13. Yet Gods watch was nearer then they thought and he hewed those snares in sunder by Pauls sisters sonne who told Paul what was deuised against him and by how many and how resolutely Ver 16.20 Our owne dayes can speak as much in this matter as the daies of old can tell vs for were not the daies of Queene ELIZABETH daies of miraculous discoueries Could Esau that Romane Aramite intend any thing though neuer so secretly as it were in his priuate Counsels against the Iacob of England and she not heare of it and did not the Rauens of the Valley picke out the eyes of many of her despisers Prou. 30.17 After her Graue wherein she was buried in peace and in the dayes of a iust gracious King what snares haue beene priuily layd and miraculously known How closely did the Powder-traytors walke like the Pestilence in the darknesse In their selfe-will they digged into a wall Genes 49.6 thinking through it to haue vndermined the fast ground of those happie times but they might as well haue plowed vpon the Rocke therefore they turned from that counsell and remoued the Snare to a celler vnder the Parliament house where they hid it with themselues so cunningly that it passed the wit of man to conceiue how it could haue been found out A great fornace as it were snare was prouided vnder ground and secretly to haue consumed at once and to small shiuers the most honorable assembly of Christendome with one deadly thundering burst it came almost to the birth the bowe was drawen the arrowe was vpon the string Psal 11.2 3. The candle and match were readie and we could not say Yet fortie dayes no nor so much as one full day and we should haue been destroied Ion. 3.4 Then God tooke vs as a brand out of the fire Zechar. 3.2 and sinking as he did Peter by the hand Math. 14.31 So were we deliuered they communed together to lay the Snare priuily many meetings they had about it and so secretly they did all that they could say who shall see Psal 64.5 but God caused their owne tongue to fall vpon them a Letter of their owne bewrayed them and the Lord so inspired that is so with wisedome and a spirit of diuine interpretation his holy King that out of the cloude of one darke sentence in that same Letter he pointed as with the finger at the mysterie And so the Lord saued vs at that time from the greatest Pestilence that euer walked in the darke Many and deepe were the counsels that the Leaguers of Rome haue held against these two vnmatchable Princes much hath come from the deepnesse of Satan against them and what treacheries how dangerous and detestable deuised against them by brands of hell in the dungeon of hell yet from them all hath the Lord deliuered vs 2 Tim. 3.11 The reasons If this were not so the wicked being in a confederacie and of Reason 1 kindred with the powers of darknesse should bee too hard for Gods children who walke in the light that is in their simplicitie and not in craftinesse as Satans Factors doe Secondly for this partly God is said to bee the Watchman Reason 2 of Israel or Israels keeper that will neither slumber nor sleepe Psal 121.4 this Israel is his Church ouer whose safetie hee standeth Centinel day and night to reueale to the same as her wakefull and surest Intelligencer the pits which they digge in secret for her that lay wait for her soule Vse 1 This should terrifie all our Popish workmen from practising in secret against the life and welfare of their naturall Lord and the countrie that bred them for that which hath wings will declare the matter Eccles 10.10 that is it shall quickly come out as if it were carried vpon wings or by the swiftest foule that flies In that detection by Mordecai Hest 2.21 22. heauen it selfe became the Watch-Tower for a heathen King the Treason was to be executed forthwith and when the King should go next abroad and it was no lesse then the killing of him by two that kept the doore but Mordecai heard it who sate without like a forlorne Person and informed Hester of it that is presently informed her as the diuine prouidence had informed him shee told the King and they were hanged both on a tree Such haste God did make euen to the succour of a Pagan-Monarch and will not his arme be euer as long to the defence of a Christian King state Then what security can men haue in the secret committing of that wherein God himselfe will bee their detector and wherein two cannot keepe counsell though one be away I would that whole Roman Pestilence which still walketh in the darknesse would consider this or let them remember which is yet fresh in the memories of many how many conspirators these fortie yeares past and vpward haue gone to their owne places with their bloud vpon their heads and let them not forget how lately the Lord himselfe became a reuealer of some conspiracies with a celestiall care of Prince and Country as if he should haue striuen to haue excelled himselfe in miraculous mercies towards vs more now then euer Vse 2 A
Gods protection cannot but haue both the higher and better hand of all enemies and changes mortall But this hath bene much spoken of alreadie Vse 2 A terrour to those who by great impatience in their afflictions will needs be their owne deliuerers or who in them flie not to God as to their sure place or house of rocke to dwell in him till they be deliuered saying The Lord euen the most high is my habitation but trust in worldly refuges as hath bene said for such haue no promise nor hope by it that God will deliuer them which may be spoken also of all proud persons whose egge being hatched in a Pharises nest vse to say in their distresse because I am worthy or haue shewed my selfe wise I shall be deliuered These men when their troubles and sorrowes come to a head intangle themselues the more by their striuings as birds in a snare and for the aduersitie they are in their euill conscience cannot be perswaded it is Gods louing visitation but the hand of some enemie vpon them which they shall neuer be able either to auoyde or endure A iust recompence to all those who promise to themselues a larger Patent in comforts then God will seale and shorter in troubles then he meaneth to giue vnto them And what maruell then if that yoke which is easie to all that make the Lord their habitation bee full of straightnesse to all that will bee an habitation to themselues and if it gall the very necke of their sonles But is the Lord the deliuerer of all that make him their habitation Vse 3 then such also as serue him may come into trouble and bee afflicted by the strokes of God and men as well as they that serue him not In Luke we reade of a daughter of Abraham that was bound by Satan eighteene yeares in the chaine of a very lamentable infirmitie Luke 13.10.11.12 Dauid Hezekiah and Iob were visited this way as appeareth by their stories And God beginneth his anger sometimes at his owne house and visiteth first there but there is great difference betweene the righteous and the wicked in these visitations whether we respect the cause effects or end of this hand of God vpon them For in loue he layeth his rod vpon the righteous which he doth not when he breaketh the wicked and sinners with his iron rod. Also the tribulations of the godly bring forth patience which patience begetteth experience and experience the hope that maketh not ashamed Rom. 5.3.4.5 but no such things are to be seene in the tiring Plagues of the vngodly and for the end of God in this matter there is great difference to be put betweene the visitation of Sion to humble his children and the destruction of Sodom to plague his enemies A father may correct his child and seruant with one rod and after one manner yet he loueth his child as his child and his seruant as is fit or he loues him as his child though he chasten him as his seruant So in a common visitation by Plague famine strange diseases and deaths the Lord may and doth strike with the same rod of common visitation both his children and enemies yet his children hee correcteth in great loue and for their great good but consumeth the sinners and where are they and he taketh away his children but not as he cutteth off the wicked in the continuance of his anger Ierem. 15.15 His children he whipeth sometimes with death because by some vnpurged euill they haue prouoked him the other he punisheth with euerlasting death that he may be auenged of his enemies eased of them that hate him It is our dutie therefore when God begins any publicke visitation to submit presently and presently by repentance to purge for the disease that causeth it that is for sinne that aboundeth For if we striue with God by our prayers and conuersion to him as Iacob we shall then preuaile as Iacob who therefore was called Israel Genes 32.28 Thus we haue heard the deliuerance of Gods children largely the same repeated followeth VER 10. There shall no euill befall thee neither any Plague come nigh thy dwelling THe promise made to the righteous of deliuerance in all their dangers and feares is here repeated For by euill the Prophet meaneth though more specially the euill of Pestilence yet generally any other euill of smart caused by the euill of some And saith he this shall not befall either the person or habitation of the righteous His meaning is which must be vnderstood that God will so direct their heart and guide their way that they shall not stubbornly or maliciously prouoke him to plague them as do the vngodly Now where there is no euill of sinne so committed how can any euill of punishment come or come to hurt them that so vnwillingly offend punishments being ordained for wilfull sinners and euils for them that euill do This I conceaue to be the Prophets meaning in these words wherein a gracious promise is renewed first to the godly mans person and then to his house or Tabernacle To his person God promiseth by his Prophet that no euill shall befall it that is as hath beene said he shall so order his heart and direct his wayes by the grace that is giuen him and so auoyd the cause of euill with the occasion that he shall not runne vpon the sharpe of those plagues that so commonly runne the vngodly through to destruction but he must then auoide the occasion and take away the cause From whence we learne That to auoyd plagues the way is to auoyd those offences Doct. with the occasions that bring them And therefore Salomon telling the foolish and scornefull why they lay vnder so many plagues and Gods storme was so vpon them giueth this reason they turned not at his reproofe Prou 1.23 that is they were plagued because they sinned or euill befell them because euill was in them If ye consent and obey saith the Lord by Esay to his people ye shall eate the good things of the land Esay 1.19 that is in your obedience good shall come and not euill or locke for good and not euill for there shall be none where ye giue occasion of none And the Prophet Zephanie exhorting the people to repentance biddeth them to search themselues before God make inquisition Zephanie 2.1 or to driue away the chaffe of occasion before his wind or fanne come which will purge them with iudgment because they haue not purged by repentance For this saith the Prophet ye must do before the decree as a woman with child Zeph. 2.2 or woman ready to trauell bring forth and what will it bring forth but a day of anger and great destruction from God which is the seale of his writing Therefore before this writing be sealed and the decree bring forth do ye driue out the cause of the Lords wrath saith he that his wrath do not driue you to destruction when it commeth as a tempest
THE SHIELD of the RIGHTEOVS OR The Ninety first Psalme expounded with the addition of Doctrines and Vses Verie necessarie and comfortable in these dayes of heauinesse wherein the Pestilence rageth so sore in LONDON and other parts of this KINGDOME By ROBERT HORN Minister of Gods Word PSAL. 3.3 But thou Lord art a Shield for mee my glory and the lifter vp of mine head PSAL. 91.3 Surely he shall deliuer thee from the snare of the Hunter and from the noisome Pestilence 4. His truth shall be thy Shield and Buckler LONDON Printed for Philemon Stephens and Christopher Meredith and are to be sold at their shop at the golden Lyon in Pauls Church-yard 1625. TO THE RIGHT Worshipful EDWARD WATIES Esquire one of his Maiesties Justices in attendance at the Councell of the Marches of WALES * ⎠* Worthie SIR THe first draught of these meditations on this whole Euangelicall Psalme I sent some yeeres agoe to a friend and louer of a One of the Iustices in attendance at the Councel in the Marches of Wales and chiefe Iustice in one of the welsh Circuits yours Richard Atkins Esquire now with God yet without any meaning then to bring thus vpon the stage of publick iudgement Howbeit if he had ouerliued this purpose in Mee of now sending them abroad into the hands of men I confesse or professe rather they must haue carried his name with them into the world to the Altar of which I did owe the Sacrifice of my best in this kinde which must haue beene so not onely though chiefly in respect of himselfe who was vnreproueable in his place of Iustice and priuate wayes as you know but much in regard of my bond to him while he liued whereof b In my Epistle before my Sermons on Luke 15.13 14 15 16 17. else where I gaue true and plaine signification But being translated since to the house of glory from his house of clay whom could I finde out next fitter vpon iust matter then your worships selfe to receiue the debt I owed him your similitudo morum with him or profession like his your great respect and loue to Me with your esteeme of all who in the Ministerie doe seruice faithfully and with paines may rightly command Mee in this Dedication which I esteeme much lesse then your owne Add vnto this that hauing long knowne you I could neuer finde other minde in you then that which was of the side and part of goodnesse opposing euill and the workers thereof Much else might bee spoken of you particularly and truly to the praise of God but He that seeth in secret will reward you openly This at this time made me bold with your Name which is as an ointment of sweet odour in the Countrie you liue in And so I make humble tender of a mean Commentarie vpon a Psalme of grace the Psalme was Dauids the Speakers God and Dauid God spake to Dauid with good words and comfortable as Zacharie 1.13 and the same Almighty God in the same most gracious Psalme speakes with like comfort to you and to all his by Him Reuerend Beza in his argument vpon it tells what comfort the had by it when hee first heard it sung in an assemblie of Christians It so carried him by diuine rape at that instant that euer after he laid it vp grauen in his heart for as if it had lift him vp from the earth into heauen it rauished all his powers making him to thinke hee heard God himselfe to call vnto him by particular name what that Worthy conceiued by the singing of the Psalme that may your worthy selfe gather by the meditation The Shield of it is large enough to compasse you also with the like mercie If you put on the defence of the Highest this Psalme will guide your wayes to peace and finish your course with much true comfort Thinke therefore Christian Sir in reading of this Psalme what godly Beza conceiued vpon the singing of it and that is that God calleth you by Name meaning to inuest you in these priuiledges of his Saints and to be on your right hand euer wherefore what is here spoken to the Saints reade with faith as spoken to your selfe being a Saint by calling with this meditation you may make your pillow when you shall bee ready to make your bed in the darke and the graue shall bee your house Iob. 17.13 Then shall you goe with much contentment to your bed of earth and in great peace to the Lord. Meane while turne your purer eyes into this excellens Psalme set foot into it rather walke through it in your deeper consideration and then confesse with gladnesse what God hath done for your soule May you not say that God hath been or will bee shortly all that vnto you that the Psalme so comfortable speaketh of for hath not God beene in all remoues your standing house to remooue vnto verse 1. hath hee not beene your hope from your youth nay from your cradle and haue you trusted in him at any time in vaine verse 2. haue not the feete of many beene taken in the Snare or Net of Pestilence and you deliuered verse 3. haue not thousands fallen and you stood verse 7. and haue you not seene your hope when there was nothing but destruction to sinners verse 8 9. haue not the Angels kept the Lords watch about you in your continuall safety to this day verse 11 12. Is not the Dragon of hell and that roaring Lion of the nethermost hell put vnder your feet for euer verse 13. In many troubles haue not you beene quit and not quit onely but raised to place and worship verse 14 15. and for length of dayes though not full of daies for I trust there are many behinde you are not farre from Dauids yeeres of seuenty verse 16. in which space of time I doubt not but you make your short life a short draught of the dayes euerlasting Finaly God hath shewed you his large saluation But these few from the Text of the Psalme may serue as so many fingers to point to much more which your owne experience can better enlarge and gather not to hee set downe in a short Epistle And now to God all-sufficient I commend the remnant of your dayes for his best blessings vpon them vpon your Christian yoke-fellow and vpon all the branches of you both As I am much bound to pray so I will and doe daily for the true prosperity of you and all yours being From Clon-bury neere Ludlow Iuly 1625. Your good Worships for my best seruice in the Gospell ROBERT HORN THE SHIELD Of the RIGHTEOVS PSALME 91. VERSES 1 2 3 c. Verse 1. Who or He that dwelleth in the secret of c. THis Psalme most comfortable and throughout most excellent seemeth to haue binne made at what time the destroying Angell in the daies of King Dauid hauing slaine with the sword of Pestilence so many thousands in so short time as threescore and
by his word and blessing that worketh in them Secondly if his blessing beare the whole sway as it doth both in want and fulnesse if that make rich both in pouertie and abundance and that onely as it onely doth and if that be giuen to those that rest on Gods prouision in their low ebbe and denied to those that depend vpon themselues in a fuller tide of things how can but it be necessary to all that detrue riches and a blessed increase to waite vpon Gods hand with a continuall eye without distrust of his prouidence who onely is able to blesse with meanes and hath power to blesse without them But it is certaine that neither the hauing of wealth nor the commodiousnesse of trades haue or can haue any power but his blessing that maketh rich Prou. 10.22 1 Chron. 29.12 Deut. 8.18 And therefore whether we be full or empty we must seeke our store and the blessing of it at God depending on him as on the Father of gifts both in a meane and wealthie life A reproofe of those who in Vse 1 a welthy estate will beleeue in God when they haue in their keeping some pawn of his goodnesse But in a poore life prouide for themselues by shifts and stealing before the Plague comes they are confident but when it is sent they take part with euill meanes against it remoouing their seats but keeping their sinnes and so runne to other towers then to the Lords secret from it In some cases I confesse it to be lawfull sometimes to chang the aire and for some but it must be by those that haue no calling of publique charge in the place and by those who being rich leaue some portion behinde them to the poore that remaine els they flie from a Lion and a Beare meetes them or leane to a wall and a Serpent bites them Amos 5.19 further seeing the messenger of iustice in euery publique calamitie bringeth the Letters of God to one as well as to another how can they secure themselues who flie not from sinne but in great sinne from the same offended God who himselfe in Person followeth the suit against them What Sanctuarie will they take and what house of defence against the Iudge of all worlds Whither will they go from his spirit and whither will they flie from his presence Psal 139.7 Is there any place in heauen or hell where his writts runne not or goeth not his commandement ouer the large earth and wide sea Some will abide in Gods house of defence so long as they may be quiet and vnthreatned in it but if there be any danger toward them for a good cause they are readie by a traiterous feare to forsake it for carnall refuges and some if there bee any faire weather in the Gospell and the Bridegroome bee with it will come to the Marriage-feast but if the faire weather in it bee turned into stormes for the Gospell and the Bridegroome be taken from it as in a day of tentation then they goe away Luke 8.11 or goe backe Iohn 6.66 with reuolters and murmurers and say with the Messenger of the King of Israel behold this euill commeth of the Lord should I attend on the Lord any longer 2 Kings 6.33 Vse 2 A comfort to the godly who suffer want in Christ and troubles for Christ for they are taught by the most High that will not faile them nor forsake them to dwell in his prouidence I say to dwell not to soiourne in it howsoeuer things goe They that truly serue God and trust him with their estate by resting on him haue his word in pawn that they shall be prouided for not onely when they are in possession by the meanes but when they are out of possession and meanes are against them Iohn 6.5 6 7 c. Dan. 3. and 6. Chapters Abraham for our example had experience of Gods truth this way so had Isaac his Sonne for how were both of them enriched among strangers and in a strange land and yet what likelihood of such a matter if we consider the effects with the meanes those infidels being aliens from their Religion and vowed enemies to their Nation This is written for our learning and comfort to teach vs to trust God with all and to giue the key of vs into his hands who can make few things to yeeld much and small things to be of great force Psal 37.16 Nay who can turne stones into bread Mat. 4.3 that is enemies into friends and make euen those that hate vs to enrich vs. If God send any trouble his children shall either bee deliuered from it or preserued in it if hee send an arrow and that of the Pestilence he will send his shield before it if he make sicke hee is not to bee distrusted neither any other to bee sought vnto for hee that maketh sick can make whole Deut. 32.39 Whatsoeuer the disease be and howsoeuer it workes that is not to be respected so much as his power that can turne vp our couch in any sicknesse Yea in a time of common visitation though the feete of them that buried others of the Plague were at the doore to carrie vs out Act. 5.9 yet he that stayed one going to his graue Luke 7.14 15. and raised another being in his graue Iohn 11.43 44. is able with like power in our sickest extremities and vnlikliest recouery to command the shadow not of the b Sunne 2. King 20.10 but of life to goe backe till health come Meane while if wee would bee owners of these comfortable promises wee must neither in a poore estate practise for riches without him that maketh rich nor in a sickly life play the theeues for our health not seeking to him that maketh whole And when the destroier is broken into a towne and the Plague is come vpon it to destruction wee must more seeke to cast out the infection of sinne that lieth ouer the face of that towne so infected then to haue the infection it selfe remooued seeing that the roote must bee killed before the fruit will die so much for the duty the benefit promised followeth Shall abide vnder the shadow of the Almightie IN this Sentence two things may be obserued the blessing it selfe the shadow of the Almightie and the continuance thereof in the word abide The shadow of the Almighty is that thick couert of God wherein all that put confidence in him shall be shadowed from the Sunne of affliction that must needs burne vp those who haue no defence from the heate thereof and this promised for no short time but time of long continuance for it is said that they who take God for their shadow shall abide or as some reade lodge all night in him in great security from the feares of life which as the feares of the night cast shadowes of trouble and of cumbersome darknesse vpon mortall creatures the meaning is that the godly after those many crimes of their feeble and weake life shall in
seas and runne from the Creator to creatures fixing all their senses vpon them and confidence in them for ease and remedie in such cases forgetting that great God who sheweth himselfe strong with all those whose hearts are found to him 2 Chron. 16.9 Psal 7.10 By this we learne what to iudge of wretched worldlings whose harts are earthly and affections on earthly things for where the faithfull come to God by faith in their afflictions and make his bosome their place of refuge from them such make not God their strength in aduersitie but trust in Man or in the arme of Man for helpe when any thing grieues them and rather complaine of God then to God in the day of euill But Gods defence is not onely our refuge in trouble but our continuall and permanent refuge and they that giue themselues to him to be kept are preserued by him not for some short time but for euer He is a shadow and continuall shadow other shadowes faile like the gourd ouer Ionah's head Ionah 4.6.8 but this abideth constant and sure or vnmoueable as God himselfe From whence learne Doct. that Gods defence neuer faileth his children for it is no slitting tent but standing castle to them This is shewed in the Psalme which is called Moses Psalme for there the Lord is said to haue beene the habitation or standing house of his people for euer euen from generation to generation that is from the beginning of the world to that day And Dauid saith that this is the blessing of the righteous the Lord will compasse him or goe round about him with his fauour and bee his shield before and behind against all assailants and at all times for else how should they that trust in him reioyce for euer if they should not be protected alwaies by him for whose continuall saluation they continually are glad Psal 5.11 for this cause the spirit is said by Christ to abide in the faithfull as in his standing house not where he Inneth but where he dwelleth Ioh. 14.16 To hypocrites he comes and goes to true beleeuers he comes and taries not for some short time but for euer for he dwelleth with them and is euer in them verse 17. The reasons of the doctrine the workes and calling of God are Reason 1 without repentance Rom. 11.29 and whom hee once loueth vnto the end he loueth them Iohn 13.1 Secondly He whose name is I am Exod. 3.14 and nature Reason 2 I change not Mal 3.6 doth his things by counsell and all things in good order and therefore whom He deliuereth He deliuereth without repentance or change Thirdly if earthly fathers will neuer Reason 3 forsake their childrens defence shall we thinke our heauenly Father will Or if a kinde Host will protect those that come vnder his roofe Genes 19.18 Iudg. 19.23 will God leaue those to spoile who come to his house and take Sanctuarie in the castle of his helpe Vse 1 A reproofe of those who hauing the meanes of peace and health are confident but would be at their wits end if warre should be proclaimed or fearefull sicknesses should come For what is this but to call into question and doubt Gods immutable counsell concerning the protection of his children whom hee neuer forsaketh In all rumours of Pestilence and warre men are distracted as if God had no prouidence and feare shadowes because they make not God their shadow who hath promised to be their abiding place and who if they would trust him with their liues should see his saluation But because with Ionah they set more by the gourd of some present though fading shadow Iona. 4.10 then by the sauing shadow of the Almighty therefore doth the Sunne smite them and they wish rather to dye then to liue Iona. 4.8 being forsaken of all but of grieuous and despairfull sorrowes that will neuer leaue them Vse 2 A comfort to Gods seruants in all alterations for in a time of scarcity and when God taketh away their sustinance so that men cannot helpe them with the barne or with the wine-presse 2. Kin. 6.27 The Lord himselfe will be their all-sufficient feeder and from the store-house of his prouidence will send vnto them Psal 37.19 Exod. 33.19 If he be with them his prouision goeth with them and though they lacke bread hauing him in place who giueth the vertue of nourishment to all their bread Deut. 8.3 how can they but be fed So in a time of Pestilence though we haue no place of refuge nor shadow abroad in the Countrie such as the richer sort haue against that burning Sun of the plague that destroieth at noone day we need not to be troubled hauing in the Almighties protection a better shadow then those Ionahs haue of their gourd For then the Sunne shall not smite vs by day nor the Moone by night Psal 121.6 In times of perill whithersoeuer wee goe not going from God Gods shadow goeth with vs in prison to be our libertie in banishment our Countrie in warre our shield in necessitie our abundance in despaire our hope in death our life and that a long life for euer and euer So much for the proposition of the Psalme the confirmation of it followeth VER 2. I say In the Lord is my place of suretie THe Proposition spoken of is confirmed by the Prophets words to v. 14. and more properly as was said by the Lords owne words from thence to the end of the Psalme the Prophets words are in his owne example in this verse or by application to others in the rest In this Verse hauing in his owne person found the Lord his speciall Protector he speaketh thankfully of the same the rather to establish others by his experience in the like saluation of God as if he had sayd as I haue beleeued and found so I will speake in my heart before God and with lippes before men Rom 10.10 The Lord is my refuge and shall be my fortresse in whom I will trust to whom I will flye in all my troubles The word that is here translated his succour or place of suretie signifieth a couer or place of defence in some great tempest where his meaning is that when hee was wet or like to be washed with great showres of trouble at hand or in doing he retired himselfe to the Lord in his prouidence against all that tyrannous and stormy tempest of his cruell persecution Iob. 24.8 Esa 25.4 By fortresse the Prophet vnderstandeth a place of retire or some strong fort in warres As if he had sayd as it was sayd of Ioseph Gen. 49.23 When the Archers grieued him and shot against him the Lord being his Tower and strong Castle his bowe abode strong and the hands of his armes were strengthened by the hands of the mightie God of Iacob ver 24. But further where he sayth My God in whom I will trust He speaketh that plainly which before he spake darkly or lispingly in a figure and sayth that hee will set none
part of his glorie if he were not Doct. 2 able assoone as a sinner shall do euill to his dishonour to punish him for that cōtempt For were it not an indignity intolerable for a potent Monarch not to be able presently to set downe a Rebel in his owne Dominions yea to passe publike iustice vpon him to the taking away of his head But he that cast Adam out of Paradise as soone as he had sinned Gen. 3.24 lacketh not power to turne sinners into hell with all that forget God Psal 50.22 A conuiction of all notorious sinners who blesse that is flatter Vse 1 themselues in their talke saying They shall haue peace though they walke in the stubbornnesse of their heart adding drunkennesse to thirst Deut. 29.19 These would seeme to make question whether God be of any such strength or be able to bring any such troupes into the field against them or if he be whether he will vse them according to his threatnings in his word to their deserued ouerthrow sinning so against him These make falshood their refuge and haue their part in the drunken peace of that hypocrite who sayd My Master doth deferre his comming Math. 24.48 that is he will not come these many yeeres if he come at all either to account with sinners or to visit for sinne And what shall I say of these men but that they incourage themselues in an abominable thing promising peace where there is none Ier. 6.14 But if any dye of the Pestilence let such looke to be first and if any goe into captiuitie to be first that shall go captiue and if leannesse enter into any to haue it enter into them as soone as into any Indeed they often-times escape with life in such difficulties and straits of time when their betters do not yet they liue but to fill vp the iust measure of their certaine damnation that no torment may bee wanting to them when they shall suddenly and when they least thinke of death chop into hell Vse 2 But doth God set his plagues as his strong watch to obserue vs at all times night or day when we do euill then when we see his watch charged sometimes in the night-pestilence sometimes in the noone-plague sometimes in vnseasonable yeares by no raine or by raine in excesse sometimes in great scarcities of graine and fodder Let vs humble our selues in prayer and repentance standing with these in the gappe and breach that Gods hand hath made or may make by such calamities sent among vs for sinne and for iniquitie And let such Repentance and Prayer stand as Aaron with his holy Censer as in the case of Plague So the Lord may be intreated and his Iudgements may leaue vs. But for such as seeke no reliefe in the armory of these Christian exercises against the changes that come but behaue themselues in daies of mourning as when God maketh the hearts of men merrie with his chearefull countenance Let them goe whither they will Vengeance looketh for them at euerie doore the Plague by day and the Pestilence by night is ready for them day and night they are enuironed with feares at their tables and vpon their beds snares vpon their meate a curse vpon their sleepe and Gods anger in all their wayes And here let vs take heed how we prouoke the Lord by our stubbornenesse vnder his other roddes to bring the Plague againe I meane of Pestilence which while it kept some order among vs as his watch by night and ward by day how can it bee forgotten how many not by hundreds but by thousands a weeke in England it committed close prisoners to wormes and darknesse in the earth or if we haue forgotten that let those that go about their sinne closely remember the Pestilence that walketh in darknesse and such as sinne openly not forget the destruction that wasteth at noone day A reproofe of those who when this sicknesse is in a towne Vse 3 runne from it into the countrie as if God were impotent there as soone as the fire begins a little to burne in the deaths or infection of two or three they presently runne away by the light of it in their vnchanged liues as if they would giue more to their owne carnall forecasts then to Gods sweete prouidence But this hath bene spoken of and I adde that all going aside as hath bene said is not vnlawfull so these conditions in remouing be obserued First that the euill it selse be looked vpon as a messenger sent from God and messenger that is not auoyded by the change of the place simply without some other change Secondly that they remoue not with a doubtfull conscience but with good warrant to depart Thirdly that in such departure they breake not the bonds which should bee betweene man and wife the parents and their children Christian housholders and their Christian families And fourthly that they haue no publicke calling in the place from which they remoue as of Magistrates or Pastors For then they cannot depart with good conscience nor forsake their standings without sinne Thus farre hath the Pestilence bene described by some effects now the godly mans safelie in it and in other troubles comprehended vnder it followeth VER 7. A thousand shall fall at thy side and ten thousand c. GOds deliuerance of his children and their great safetie in such troubles as haue bene spoken of is propounded in this verse repeated in the tenth The first is affirmed simply here further proued in the two next verses as by a vehement asseueration verse 8. and infallible euidence verse 9. In the first there is a Prolepsis or preuenting answer to an obiection For some might say how can I bee deliuered when so many thousands are not who on euery hand of me fall vpon the edge of the Plague that destroyeth without mercie in darkenesse and at noone day To this the Prophet maketh answer saying Though thousands that is great numbers and ten thousands that is numbers without number so fall being cut downe with it or other diuers diseases and sundry kinds of death on the left hand and on the right of his seruants yet he can deliuer them For with him it is no more to saue his people when thousands die then when two and when tenne thousands perish then when ten onely are cut downe for the graue In a time of Pestilence he is able to passe by the houses of the faithfull as well when a whole towne is visited that is when no streete or lane is free as when a few houses are shut vp and as well if three hundred should die in a weeke as if onely three Now as God is able to do this so to aduance the credit of his power in the faith of his children he performeth it oftentimes in their outward safetie alwaies in their saluation which is best of all From whence wee learne Doct. that when the wicked are plagued Gods children shall haue deliuerance or comforts as
good as it When the world was buried in a graue of waters Noah and his houshold went safely into the Arke Genes 7.1 and God set not Sodome on fire till hee had deliuered iust Lot Genes 19.16.22 2. Pet. 2.7 when the Lord terribly plagued the Aegyptians his enemies he mercifully spared Goshen where his people were Exodus 8.21.22 and 9.6.26 and 10.23 and 11.5.6.7 and when Ierusalem was taken Exod. 12.23 Ieremie was prouided for Iere. 39.11.12.18 So God dealt very mercifully with Daniel and his fellowes in the captiuitie Dan. 1.19 And when the Lord sent fiue men that is Angels in the shape of men to destroy the carelesse Citie He sent a sixt with a writers ink-borne by his side to set a marke of passeouer or speciall deliuerance vpon all those who mourned for the abomination Ezech. 9.4.6 And what hath he done lesse for his godly seruants in any age The reasons Reason 1 The righteous haue a speciall priuiledge or commoditie that common persons haue not and he that is the generall God of the world is the sauing God of his people Luke 1.68 He shewed his word to Iacob But did hee deale so with euery nation Psal 147.19.20 Reason 2 Secondly it is the glorie of the Lord to deliuer the righteous as it is the maisters credit to do for those that faithfully serue him Or if he should not honour those with deliuerances who honour him with affections the heathen or those without might say where is now their God Psal 115.2 Thirdly He numbreth their haires Math. 10.30 and will hee Reason 3 not regard their bloud Or if he will haue them will he not deliuer them Obiect But many godly haue bene taken away in the common destruction Obiect Answ Indeed Answ for these outward euils that come none can chalenge such a freedome from them as that they shall not enter into them at all and it is not denied but that the best hauing sin in them are in subiection to them and greatly deserue them Yet either they shall not come or they shall not come to hurt them as they do the wicked or they fall not so ordinarily to the share of the godly as they crush the vnrighteous and besides they feare not in them as do sinners that haue no hope For they haue faith in God from whose loue nothing can seuer them Rom. 8.39 and are not as the wicked who put all their faith in changeable things with the losse of which they loose God and all A comfort to the godly in the mortalitie of thousands seeing Vse 1 they know in whom they beleeue and for what for they shall not perish though neuer so many perish that haue faith in other things And this doctrine is now necessarie euen in our dayes of health for these good dayes may weare away the Pestilence may raigne as it did and another triall may come and then will it bee needfull to be well seene in these and such like mercifull promises that our faith may not faile vs nor our hearts faint within vâ— when the euill day cometh Neither would this be remembred onely in the case and dayes of Plague then to be armed with that faith and true boldnesse that putteth feare out of doores but it would bee remembred further in all other changes and troubles of our mortall life that God onely may be our feare and we may put all to him with full assurance in the wauerings of many As in the dayes of famine if there should come such a want of bread that thousands must pine to death yet that must not so discomfort any child of God as to make him to doubt how it can be true that in the day of famine he shall he fed Psal 37.19 For though God do not make windowes in the heauen 2. King 7.2 he can feede him When our handfull of meale is gone his truth remaineth who can feede without bread or with it miraculously 1. Kings 19.8.17.12.14 Ioh. 6.7.13 The like may be said of the miseries of warre and of all miseries and Plagues earthly For whatsoeuer temptations there are betweene heauen and earth from the flesh world or diuell as diseases of bodie rebellion of children losse of goods and of good name crosses in husbands wiues seruants with all other vexations and crosses of mind or bodie from the least to the greatest from the paine of the little finger to the pangs of death in all these though the vngodly know not what to do the godly haue hope and though the wicked fall by thousands the righteous are not shaken Is there not comfort to the righteous in all this And do they serue God for nought to whom the Lord maketh such precious promises Vse 2 An instruction therefore so to serue God in all our life with faith and repentance that when thousands fall we may stand fast For this light is sowne for the righteous Psal 97.11 But the light of the wicked shall be put out Prou. 13.9 that is this safetie is proper and belonging onely to godly and religious persons whose priuiledge it is when thousands fall not to stagger where the wicked contrarily because they will bee the children of darknesse by sinne shall be sure with the putting out of their candle to inherite the blacknesse of darknesse with sinners That it is the peculiar lot of those that loue God and follow his truth thus to be established Salomon is witnesse who speaking of a sinner that doth euill an hundred times that is doth sinne much and long saith that though God prolong his dayes or deferre his punishment yet he shall be as a shadow and what is more vncertaine then a shadow because he feareth not before God where it shall be well with them that feare the Lord that is where they that haue bene religious in their life shall be happie in their end and neuer be remoued Eccles 8.12.13 God maketh his Sunne to shine vpon the inst and vniust yet the shine of his fauour is vpon those that do reuerence before him and where the outward excellencie of the vngodly hath a speedie end as a light quickly blowne out the light of the righteous reioyceth Prou. 13.9 to wit as the Sunne to runne his course Psal 19.5 or is stedfast with increase as the light of the same Sunne That shineth more and more vnto the perfect day Prou. 4.18 A reproose of those who in a time of mortalitie feare vnseasonably Vse 3 when two or three die How would they haue feared if they had bene dwellers at London in the last great mortalitie when three thousand and a halfe died of the Plague in one weeke Anno 1603 and 1604. and for some weekes together not many fewer There is a profitable and sober feare in Gods children which is the feare of sinne and of these dayes of sinne but this carnall feare of worldlings who haue drawne little or no power from religion is rather the feare of death then of sinne
in them at such times to helpe it with prayer or to relieue it with victuals and haue esteemed it their best policie and part to keepe their people and markets from it Such behold the Plague of a Towne as Dauids flatterers beheld his trouble who beheld it a farre off Vse 2 An instruction as at all times to put on large bowels of nature and tender of compassion so especially when our neighbours miseries require the same We must at all times pray one for another but specially in trouble and one member helpe another but chiefly in that members need So when the Lord visiteth with Pestilence a Towne or Citie in that case of sicknesse and restraint of trades the rich whose store God hath blessed should in an odour of liberality to the poore there offer that Sacrifice to God which the Apostle sayth was offered to the Lord in him by Epaphroditus An Odour that smelleth sweete a Sacrifice acceptable and pleasant to God Phil. 4.18 And to prouoke them the rather to this duety let them remember that it is the exhortation of the Holy Ghost by the same Apostle While ye haue opportunitie doe good vnto all Gal. 6.10 Now is the time and they that haue this worlds goods haue the fit time of doing it or what can they tell if God wil euer put such an occasion into their hands againe neglecting this So much for the Prophets earnest affirmation the euidence spoken of followeth VERSE 9. Seeing thou hast made the Lord which is my refuge Euen the most High thy habitation THe euidence for further proofe of the secure estate of the Righteous casting themselues vpon God is in the Prophet himself who out of his owne triall assureth it calling the Lord his Refuge As if he had sayd because thou hast done as I did who ran to the bosome of the Almightie in times of temptation thou hast as good an euidence or the same for thy safetie that I euer had which is that God will bee their refuge who make him their refuge in trouble and will deliuer them This is his meaning and to trust in God is not to say so onely but by faith and with the amendment of our wayes by his word to do so Doct. 1 The Doctrine from hence is He that maketh the Lord his deliuerer by putting trust in him and by beleeuing his word shall be deliuered Asa did so as we heard when an hoste of ten hundred thousand came against him and the Lord tooke him to Sanctuarie and put them to slaughter 2. Chron. 14.11 12. The Apostle Saint Paul notwithstanding that he was enuironed and begirt with many and long afflictions on all sides yet safely passed through them as his Master through the multitude who had brought him to the edge of an hill to haue cast him downe Luk. 4. 29.30 for he had committed himself to a good keeper who neuer suffered him to take shame seeing he beleeued him 2 Tim. 1.12 or as here made him his habitation God himselfe saith by Samuel them that honour me I will honour 1 Sam. 2.30 that is them that honour him with trust he will honour with safety and Dauid prayeth with assurance not to bee confounded seeing hee trusted in him Psal 25.2 So the three seruants of God could say to the King the God whom we serue or in whom wee trust is able and will deliuer vs Dan. 3.17 viz from the fiery fornace and out of thy hand O King as if they had said we serue God or we beleeue God and therefore shall most certainely bee deliuered from the fornace by miracle or from thy power by death verse 18. the Scriptures are plentifull in this matter I say then them that trust the Lord mercy shall compasse on euery side The reasons Where God is trusted he setteth store by his credit to do for Reason 1 those that trust in him for to such he hath promised large redemption and hee cannot denie himselfe or suffer his truth to faile Secondly they that trust in God and make him their confidence Reason 2 will giue him this honour with the obedience that is better then sacrifice 1. Sam. 15.22 and more then all burnt offerings Hos 6.6 If God haue deliuered them from one fornace or kind of death by Plague or otherwise they will shine in a better life like pure gold to the glory of God their owner hauing praise in their mouth and not sinne in their right hand they will make a penitent song with Hezekiah Esay 38. and a confessing Psalme with Dauid Psal 116. and hauing bene carelesse of the word before become afterward carefull both hearers and doers of it To be short they will set themselues to serue God by that same word hauing receiued those gracious fauours as it were wages for their seruice and being resolued thus to turne vnto God and thus to put trust in his mercie how can he denie them How can he turne from them and leaue them besides they cannot truly trust in him that cannot comfortably with repentance do so and what contrite sinner was euer reiected by him Psal 51.17 and who euer was confounded that so put trust in him Reason 3 Thirdly if earthly fathers will not cast those children off that fully and altogether rest on them by promise for protection much lesse will he that is our Father in heauen forsake them or the defence of them who haue like confidence in him for their helpe in trouble and wholly rest on his promise when others go from him to second causes as to other Gods But if a child in the extreamitie of sicknesse shall chuse rather to endure any hardnesse and paine then not to content his father who will say but it must needes moue a good father the more to seeke and what he may to provide for the ease and recouery of such a child So for Gods children that so submit to him that they will patiently beare the the sorest gripes and pulles of the crosse rather then prouoke so good a Father and who so watch all their wayes that they are vnwilling to giue him the least matter of offence or his spirit of griefe by an impatience or rude moode how can they but obtaine both pitie and deliuerance at such a fathers hands and who can thinke that the Father of mercies will deale otherwise then mercifully with such children Vse 1 An instruction more to rest on God then on the greatest earthly safetie For oftentimes mans helpe proueth vaine where Gods helpe neuer faileth Man may haue mens good wills and be neuer the better but he that with repentance trusteth in God is sure to bee deliuered Dauid therefore in danger and Christ in death commended their spirit into Gods hands Psal 31.5 Luke 23.46 So the godly do not build towers to themselues but make the Lord their tower of defence This tower is on high farre aboue all troubles and Plagues and they that rest in this highly mounted castle of
against sinners The reasons God is a righteous Iudge who will send no Plague where is no Reason 1 cause of Plague nor visite with euill but where are euill doers And if a wise father will not punish where is no fault God onely wise will much lesse Secondly as afflictions come not by chance see Iob 5.6 So Reason 2 when man suffereth he suffereth for his sin Lam. 3.30 No suffering but for sinne that is for sinne vnpurged and vnrepented of and therefore no sinne no suffering A terrour to these dayes and manners in which we liue For Vse 1 what can this land standing not as it doth in tearmes of sinne with God looke for but the Lords comming in anger and with great Plagues against it And if the euill of sinne brought the last great Plague how can we but looke for a greater in the same kind whose sinnes are more and greater now then euer Or is it the best and onely way for the auoyding of Pestilence sicknesse famine warre and death with other notable iudgements and strange Plagues to auoide the cause with the occasions for which they are sent then what hope can we haue to be long free from all these whose hearts are so carnall and wayes without repentance by all kinds of sinne old and new we haue runne our selues into great debt to God and his iustice and what can wee looke for but that he should speedily and fearefully require it in our destruction one way or another the sinnes of all ages are deriued to vs and our land is the sinke of them all at this day For what contempt is there euery where of God his holy word in his seruice what disorder and negligence his blessed name how fearefully and commonly is it blasphemed in all tongues and mouthes how are his Sabbaths violated and how is Gods day made the diuels day by an vniuersall prophanenesse how is the land filled with outrages and strange slaughters what shedding of bloud openly by frayes and quarrels closely by extortion and cunningly by poysons Incest adulterie fornication with their In-mates go through the land and when was there greater or like excesse in apparell and building as now How much of the patrimonie of the land goeth away in smoke and fumes and how much do these smoke-mongers consume daily in that which doth them no good but great hurt theses are common so are robberies oppression and the spoyle of the poore lying is become a science and art of great gaine and for false witnesse in iudgement strengthened with periurie and bold swearing what is it but an office of friendship and filthie hire These and the like sins are the sinnes of our age and nation we keepe them in our bosome and hide them vnder our tongue and how can we thinke to be spared in such consciences and delight of sinning how can it be but that as one cloud followeth another till the Sunne consume them so iudgement should be after iudgement till we be consumed either by the comming of the last day of by an end of Englands best dayes except repentance that Sunne of our skie that expelleth where it hath a strong and right worke all mists nay clouds of sinne turne all into a cleare heauen vnto vs by other manners and a better conuersation in Christ there is small hope to auoyde a disease and not to forbeare the things that bring it and who can hope to be in fauour that careth not to please So how can we thinke to auoyde any Plague fostering the plague of sinne or hope turning against God which wee do by impenitencie to haue credit with him Therefore as I said in these manners and in this state of sinne we prepare our selues and are readie for any destruction that God shall send not to auoide it not auoyding the cause but to perish in it whether Pestilence sword famine or other death But must wee if wee will preuent the Plagues that are sent Vse 2 auoyde the cause for which they come the cause is sinne or the euill custome of sinne much desired and followed by vngodly persons then we must abhorre and forgo by speedie repentance all such death-threatning customes and courses of life that make carelesse sinners naked that is open to all the strokes of God Exod. 32.25 we must strangle our sinnes if we would not bee strangled in them by Gods iudgements hauing stained our vessels we must cleanse them by repentance and fauour nothing that may bring vs out of fauour with God And specially let vs thinke of this when any iudgement begins For if we put iniquitie out of our hand and let no wickednesse dwell in our tabernacle we shall lift vp our faces without spot to wit of shame we shall be stedfast and shall not feare Iob 11.14.15 and 22.23 The wicked thinke of nothing this way either when a Plague is begunne or hath long wrought but as a man ouercome with his wine careth not in what dangers he lieth downe Prou. 23.34 nor where he makes his pillow so they are indifferent so strongly doth the wine of sinne worke in their heads and whole man whether they be in a storme or calme whether God be with them or against them whether it be peace or destruction that comes from the Almightie But such in stead of preparing for God prepare for the curse of God to which they make haste and in stead of reuersing euils bring them Here we further see that sin is the onely cause as of the Plague Vse 3 so of all Plagues and miseries that lie vpon our bodies soules or consciences sin is the only thing that God burneth vp in the wicked and purgeth in his children by his corrections for take away sinne and ye take away the cause of all punishments which is onely sinne God drowned the old world in a sea of waters but first they were drowned in a sea of sinne Gen. 7.11.12.21 and Sodome burning in lust was burnt with fire Gen. 19.24 25. There is a Cup in Gods hand mixed with red wine and they drinke of it who haue made vp their measure with their scarlet or red sins yea the dregges of it are powred out but alwaies vpon those that are frozen in their dregges Psal 75.8 Zeph. 1.12 If God send a wasting Pestilence vpon a Land it is because that Land hath sinned against him and sin is though not the naturall yet the prouoking cause thereof so the Scriptures teach Exod. 5.3 Ier. 29.18 1. Chron. 21.1.14 Psal 106.28 Deut. 28.28 Ezech. 16.46.47 1. Cor. 11.30 Leuit. 26.14.15 If therefore we serue God coldly or not at all if wee bee rebellious to him and his Ministers if we trust to creatures in the streights of troubles if we serue God superstitiously after our owne waies not after his word if young and old in our streetes horribly sweare and blaspheme if our fulnesse of bread cause pride and contempt if we eate in the leauen of bitternesse and drinke
well spoken of our enemies being iudges Deut. 32.31 but such honour shall they haue whom Gods fauor to them doth make the means of his sparing mercy to others it shall be confessed and they shall not denie it one day And should not this incourage vs to get the fauour of God by his scare that such fauour to vs may by some glimps of it shining vpon others for our sakes in certaine temporarie blessings either procure their fauor or some good speech of vs to our instification when they that hate vs speake euill of our waies A reproofe of those who charge the godly as causers of the Vse 2 euils that are sent and their godly exercises and deeds as causes which accusation is neither new nor singular to our age for in the first times of the Gospell and after for many yeares there was no Plague of sicknesse famine or sword which was not layd to the charge of Religion and Christians then So Elijah was charged to trouble Israel who was a most worthie Prophet and worshipper in Israel 1. Kings 18.17 and Micah that neuer prophesied ought but good was charged neuer to prophesie good but euill to the King 1. King 22.8 Also he that raised the widdowes sonne was said to kill him 1. King 17.18 and in our owne dayes they that stood vp in the breach haue bene said to make it and they charged to haue bene troublers of Israel who did helpe to deliuer Israel from her troubles and to haue preached sedition who spake peace to the land As well might they be charged to pull downe that build vp and to destroy that edifie and to tread down the Gospell that are meanes to raise it Vse 3 A comfort to them that truly serue the Lord for if the wicked oftentimes fare better for such then they themselues must needes fare well and best in all changes When those eight persons were saued from the floud that drowned all the world besides Noah entred first Genes 7.1.7 He was sure to be one So when God sends whole flouds of his iudgements the Noahs that walke with God Genes 6.9 may boldly and first enter into his sesecret place as it were Arke of inuisible prouidence and there dwell confidently For he that shut the doore of the Arke and made it fast after Noah and his companie when they were once in Genes 7.16 will make fast the barres of their gate and secure them with Lot when he hath pulled them into the house and shut to the doore Genes 19.10 If the Pestilence should come in some great fire as sometime it did so that the sparkes do flie throughout the land yet hauing our buckets in a readinesse such as the Israelites drew vp water with in the day of their calamitie 1. Sam. 7.6 we haue meanes to quench it when it shall take in our owne houses and also like good meanes by promise to preserue our neighbours houses from burning if it threaten theirs And the same assurance the righteous haue in all other alterations then what can be more comfortable and more necessary in the euill day So much for the larger proposition of Gods deliuerances the more restrained and particular followeth VER 11. and 12. For he shall giue his Angels charge c. HAuing more generally propounded Gods deliuerances the Prophet now speaketh of them more particularly and specially by telling the godly that the Lord doth put his Church to the Angels to Nurse who must beare her in their hands and see vnto her that she take no harme For what is this but a more significant and speciall declaration of Gods fauors to the righteous which may be considered in the persons by whose ministerie they receaue such fauours the Angels and the perils from which they are kept in the hand of those Angels For the Angels it is first to be noted that what they do herein they do it by a charge or calling verse 11. and then in what manner they do it verse 12. For their calling vnto this seruice in the Churches safetie it is expressed in this word He by which is meant God the giuer of the charge and Lord of them And this charge is giuen to the Angels ouer one person and not to one Angell onely to bee ouer him according to the bold fancie of the Church of Rome the godly are compared to infants the Angels to Nurses the impediments in their way to heauen to a stone of offence But to returne to the persons here charged the Angels the word Angel is a name not of their substance but of their office which is that they are sent forth or sent à latere from God to men So it is said in the Psalme He maketh his spirits Angels or Messengers Psal 104.4 their substance is to be spirits of an inuisible nature and being but to stand in the presence of God day and night that is continually waiting to go forth with his commission when he will send them is the office and holy effect of their nature and being and so not of their substance but of their office and ministerie Now where the Prophet saith He that is God shall giue his Angels charge c. his meaning is that they are called of God to this seruice and appointed by him before they thus minister or he calleth and they serue and giueth the charge and they obey it From whence we learne Doct. not to presume to serue in the weightie roomes of the Church or Common-wealth without a calling or charge from God For thus Simon and Andrew two brothers Iames the sonne of Zebedeus and Iohn his brother did not deale with the net of the Apostleship till they were called from catching of fish to catch men But after Christ said follow me they left all and followed him Math 4.18.19.20.21.22 Christ himselfe had his Commission sealed to him by him that sent him before hee would publish the decree which was that the Lord had said vnto him Thou art my Sonne this day haue I begotten thee Hebr. 5.5 Psal 2.7 Moses was vnwilling and drew backe when God called him to the office of a deliuerer Exod. 4.1.2.3.10.11.13 yea refused and put off till God was angrie Ver 14. And when God called Gedeon to deliuer Israell he was not forward to commend himselfe to the place as ambitious seekers of places are at this day but reasoned much with the Lord about his going before he went Iudg. 6.12 12 14 15 16 17.36 37. The Reasons Reason 1 God is the God of order not of confusion but order requires and modesty would that a man should be sought in such risings and not offer himselfe without seeking So Saul when there was some goodnes in him modestly hid himselfe 1. Sam. 10.22 23. But the peerking Bryer did sarre otherwise in the Parable of Ionathan Iudg. 9.15 Secondly to go without a calling is to go without warrant and not to enter by the dore as Christ did but corruptly some other
giuen and taken be neglected Thirdly their manner of keeping vs as it is set downe in the Reason 3 text cannot but promise great assurance For is not the little child safe while the Nurse carrieth it in her armes or beareth it in her hands So while these Nurses so beare vs can we be in danger but our Nurses on earth may fall these Nurses the Angels cannot Fourthly our protection is deliuered with a charge to the Angels Reason 4 that nothing be lacking as if the Lord should haue said I charge ye that ye looke well to all these little ones that I commit to your keeping see that none of them perish and vse your power in the safetie of them all First here is matter of thankfulnesse throughout all the Churches Vse 1 whose safetie is prouided for by so honourable a guard about them It had beene sufficient security to haue beene cared for by Gods prouidence and being to passe the seas of this troublesome world to haue had his Letters that is word for our safe conduct to our countrie but that God should giue vs besides his prouidence to keepe vs that hoste which is so glorious and neere himselfe to be alwaies about vs as if he should vouchsafe vnto vs not his princely Letters onely but his royall Nauie to bring vs safe to our heauenly Port and Land this must needes abundantly secure vs and expell all feare This is grace indeede and great riches of grace which should make his praise to bee heard his name to be excellent in al the places of his dominion If mens spirituall eyes were open they that are spirituall might see the Diuell and his Angels with a whole hoste of wicked men in continuall assault against them they might see themselues to goe continually in danger and euery step in death but that the strength of heauen goes with them and is there not matter in all this for the praise of God with heart and mouth In the yeere of our Lord 1588. the bragging power of Spaine could doe nothing against vs that came to destroy vs and to roote out our memoriall for the Lord kept our coasts by his Angels and what could they doe against such keepers should not this be remembred and should it not be remembred how the Angels haue encamped about defended this Realme against so many hostes of diuels diuels-children that more then 60 yeers haue sought by innumerable engines of Treason and threatnings of death to haue made it a Sepulcher of Christian carkesses for the Gospels sake that is yet among vs And let it not be forgotten what the Lord did so lately by his Angels in the mouth of our Soueraigne for the discouerie of the powder-plot Thus we haue been and are at this day kept safely by the Lord in the hand of his royall Angels for which grace of his what can wee giue to him lesse then praise in our mouthes and obedience in our liues continually Vse 2 A comfort to the righteous who in this that the Angels are their mighty keepers haue a spirituall preseruatiue of great vertue against all Plagues that come whether of sword famine or contagious Pestilence They that walke in the waies of the Lord when others runne out haue promise in a common euill of particular safety if it be expedient for them the Angels attend them for that purpose and the Lord knoweth how to deliuer them as he did Lot when he meaneth to turne a whole Sodom of filthinesse into ashes Gen. 19.16.22.29.2 Pet. 2.7.9 If God send Pestilence or famine or any other euill in the hotest Plague and greatest dearth that he sendeth they neede to feare nothing that haue reuerenced his truth and done his will keeping themselues vnspotted of abuses and sorrowing for the abuses they could not helpe for hauing such Leaders as the Angels are they shall not walke where the Plague walketh or if they doe they shall walke in the aire of it without danger hauing in these mighty ones about them so strong a counterpoison against it and when some dearth is sent the Angels will one way or other see them prouided for that the Scripture may be fulfilled which saith doe good and thou shalt be fed assuredly Psal 37.3 So when any other euill commeth God will not forget the loialty and good seruices of his people who hath put them all downe in a better and more lasting booke of record then was that which Assuerus kept for a remembrance of such Subiects as had deserued well of him Hest 6.1 2. but will defend such by his Angels as hee hath marked with fauour for speciall deliuerance in the euill day or else how should so many of the godly and few of the wicked escape in a towne visited with the Pestilence seeing the sicknesse is as infectious to one as to another and seeing that at the first beginning of it and before it was knowne or suspected both one and another went indifferently together into the house then infected with it The case is plaine the good Angles beare as many in their hands as God will haue them to deliuer from perill of death or common infection at such times Obiect You will say it often falles out otherwise Obiect in the visitation of God by Pestilence for the most wicked haue beene deliuered from it and the godly taken away Answ First it must bee remembred what was said before Answ which was that the godly shall be deliuered if it bee expedient for them and then not deliuered from that Plague they are deliuered from a greater by it euen a Plague of Plagues a most accursed life full of sinne fraught with miseries and dyings without end and number And for the wicked though they escape them they are not deliuered properly but repriued for a time to be more tormented hereafter either with that very death or with some other of a more horrible kinde or with euerlasting death in hell or they are reprieued till another visitation or to their day of assize in their deaths-day or day of generall iudgement But to make the ioy of the righteous full let it further be considered that the good Angels are stronger to saue then the euill are to destroy for are the euill great in power the good are greater then they the good hauing the fauour of God which the euill haue not are they old and subtle to inuent hurt the good are as old and more wise to preuent it can they cause Pestilence by venemous exhalations and dearth by some tempests the good can purge the aire that they haue poisoned and make a calme where they made a storme are they strong and full of might as they are full of might so they are fuller of feare and feare abateth strength also the good are stronger then they and voide of feare because without siune that causeth feare doe both worke from God yet they worke with great difference the good as voluntaries the euill as slâ—ues
sinne as many let bloud to preuent sicknesse before they be sicke so wee are chastened of the Lord that wee may not be condemned of the world 1. Cor. 11.32 Many are hurt by fulnesse and God keepeth such lowe and needic Riches make many proud and therefore God denieth riches to all of his whom hee knoweth to bee subiect to this swelling Many that haue children cocker them vp to damnation making them Gods and God an Idoll that his children may not do so God oftentimes giueth them none or taketh those they haue and they that are blowne vp with vaine praises many times meete with a storme of slander vpon their names to humble them Sometimes God trieth vs by afflictions how much wee will suffer for him and how patiently when he dealeth in such rough manner with vs oftentimes hee setteth vs vp as his marke to shoote at that the arrowes of his quiuer may pierce into vs to proue what is in vs and as Peter was bound in prison with two chaines and shut vp as fast with a strong watch and iron gate as malice could deuise for the safe keeping of him till he should be brought out to the people the next day Acts 12 5. which was not in any displeasure to Peter on Gods part but to make his deliuerance more glorious verse 18 19. so the Lord may and doth sometimes shut vp by Pestilence and a persecuted life as with chaines in prison his dearest Peters and with troubles keepe them in as with an iron gate not because he loues them not but that he may shew his greater power either by deliuering them into the libertie of this life or of the Saints in the life to come Besides S. Peter speaketh of a fierie tryall or iudgement that beginneth at Gods owne house not to consume it like drosse but to purge it like gold not to destroy it but to build it with more glory and excellency 1. Pet. 4.12 17. Vse 2 A doctrine of patience in all crosses euen in the greatest that can come For what hurt is it to beare that that cannot hurt vs when it is at the worst Besides in bearing of troubles what doe we suffer but what God may iustly lay vpon and to be able to beare them or to beare them without hurt is it not the gift of God and one of our receipts from his bounty and goodnesse And if we haue receiued grace to beare and promise to ouercome in the hardest things we suffer why should wee despaire in any aduersitie or become clamorous in any If God smite vs with Pestilence why should wee not beare that is patiently beare the correction that cannot hurt vs or why should we like madde Dogges as some doe being our selues infected goe about desiring to bite others with an infected tooth some say this commeth from the disease but I say it commeth from a desperate vnquietnesse in men of crueltie or if the disease cause any such distemper it will bee corrected much by patience in Gods children Say the Pestilence could hurt the righteous is that sufficient warrant for them to hurt others by the same If God lay it vpon them iustly may they vniustly lay it vpon others And as in the stroke of Pestilence so in the stroke of the heart by anguish of spirit why should Gods mourners be impatiently cast downe when in their sharpest fits and hottest fornace they shall dash against nothing that can hurt them if a fourth be with them in all that fire whose forme is like the Sonne of God as there is alwayes such a Deliuerer with them in such fires Dan. 3.25 What doe they feare or are they impatient to sowe the seed of teares that they may bring their sheaues with them they mourne that they may be comforted Math. 5.4 Doth this trouble them their afflictions are the medicines that heale their sinnes Would they not haue their sinnes cured tribulation bringeth forth patience Rom. 5.3 This is the mothers owne child in Gods children and wil they by their frettings and impatiencie beget other effects as it were some monster vpon her Afflictions cause sorrow for sinne sorrow for sinne causeth repentance and repentance bringeth the quiet fruit of righteousnesse Rom. 6.22 Doth this gradation displease them and if this doe not what can for this is the worst that God intendeth to vs by our crosses And if wee beare the worst that is this what great thing doe wee the like may bee said of all other the like afflictions vnder beauen for to the righteous they are but fire to their gold to purge it and honour to their persons to set them in a higher roome Luke 14.10 and can it be any burthen to their patience to shine in their faith as in fine gold and being on the low ground to be bid to sit vp higher Whatsoeuer can come God will prouide for his little Church though the earth be moued and though the mountaines fall into the midst of the Sea Psal 46.2.3 if her nursing fathers forsake her and her Nurses leaue her they shall perish but deliuerance shall come to her from some other place Hest 4.14 the day will come wherein with ioy she shall draw water out of the Wels of saluation Esai 12.3 and God will take the bridle of bondage from all her persecutors Is there not matter of patience yea of great thankfulnesse in all this So much for the first speciall proposition of Gods deliuerance by the Angels the second followeth VER 13. Thou shalt tread vpon the Lyon and the Aspe c. DAuid in this second speciall proposition of Gods deliuerance by the Angels speaketh of a further benefit by them to the righteous then he had spoken of before he said that they keepe them from harmes Heere he faith that they doe not onely keepe them from harmes but make them able to soyle all those that would harme them be it the Lion of the wildernesse or the roaring Lion of hell be it Man or Beast And this hee speaketh by his owne experience who by diuine assistance slew first a Lion and then a Beare 1. Sam. 17.36 neither preuailed onely against these but subdued in battell all his strong enemies and vanquished all powers against him on earth and in hell Hauing this experience himselfe he assureth all that walke in the way of the good Angels by a good and wel-ordered life that they shall walke in no dangerous wayes but euery step in the protection of God and so as no creature though otherwise cruell and venemous shall bee so to them but gentle and without offence Or if they will needs thrust forth their venome and in their fierce kinde set vpon them they shall be subdued to them by the Angels that keepe them And this speaking of the Lion the Adder the yong Lion and the Dragon hee setteth downe in a phrase of superiotitie saying They shall tread vpon them or insult ouer them as conquerors Some Writers restraine these
those that doe those duties Doct. 1 But this coherence betweene the Lord and his Prophet in the matter of a Prophets function for diuine things teacheth what agreement there should be betweene the Lord his Ministers in the truths they teach He that hath my word saith God by Ieremie and euerie Minister should haue it and no other then it let him speake my word faithfully that is report it truly Ier. 23.28 hauing it in his lippes and not buried in him in a habit of knowledge voide of vse This agreement betweene God and Moses did shew it selfe in all his ministerie and seruice who therefore receiued testimonie that hee was faithfull in all the house of God Heb. 3.5 So what God spake to Micah that and no other nor otherwise Micah spake to Ahab 1 Kings 22.14 Balaams answer to Balack was good if he had spoken it with a good intent and honest heart I cannot passe the commandement of the Lord to doe either good or bad of mine owne minde and what the Lord shall command that will I speake Numb 24.13 for so it should be that we may be able in the whole work of our Ministerie truly to say this say not I but thus saith the Lord. Our foundation must be Iesus Christ and if we be good builders wee will lay vpon the same not the hay of our owne deuises but the gold and siluer of the pure word of God committed to vs not inuented by vs 1 Cor. 3.11.12 so should our agreement bee with the Lord in our teachings as Dauids was and as Moses his was said to be The reasons Gods Ministers are his Ambassadours 2 Cor. 6.20 and therefore Reason 1 must deliuer his embassage not their owne tale for may the Ambassador of a King depart from the words of his charge and say what he will himselfe not what his Master hath commanded or if the seruant of an earthly Prince may not may the seruants of God Secondly if Ministers hold not this agreement their great Reason 2 Master hath not sealed their commission nor can for how can he so long as there is in it any repugnance to diuine truth or to him who is Truth Also if it be so then in the discharge of their Ministerie they cannot bee called his seruants but rather their owne men or the seruants of men In this Psalme the Prophet speketh and the Lord sealeth his words the reason is he spake that which God could not but ratifie or hee spake as one that had spoken with God knew his minde and honoured his truth for if hee had spoken otherwise or of his owne head God could not haue ioyned with him who partaketh not with the weaknesse of man Must there be such a sweete accord betweene the Lord and his Vse 1 Ministers in the matters they teach then is it necessarie that they should know his minde that they may teach it and know it by his word that they may teach nothing differēt from it And this knowledge they must seeke day and night Ps 1.2 not the knowledge that puffeth vp 1 Cor. 8.1 or which so filleth them that they become as a full runne that will not sound when one knocketh vpon it but the knowledge of the truth in loue for they must so know that they may teach knowledge and teach such knowledge that God may seale to it when it is deliuered But how shall the ignorant in the Ministery and they that cannot carrie the Arke vpon their owne shoulders doe this how shall they teach others that haue not learned themselues or teach agreeably to God who know not his minde by his word nor what is agreeable to him nor what is contrarie O that these men knew or would know their fearefull estate in this their great ignorance but what the blinde said for himselfe that say I for these blinde leaders of the blinde Lord that they may receiue their sight Marke 10.51 A iustification of those in the Ministerie who spake the words Vse 2 of God in their Sermons 1 Pet. 4.11 for such must needes speake according to God speaking his word which they doe not who not richly enough satisfied with his doctrine in whom we are compleate Colos 2.10 make their Sermons through an vnnecessary muster of forraine Authors and readings somewhat like to that Inne at Beth. lehem that had no roome for Christ Luke 2.7 Our Sauiour contented himselfe with the testimonie of the Law and Prophets onely in his teachings after him the Apostles did the like in theirs Act. 26.22 so must we doe and speake the word or according to it if we will speake safely or so as that may be sealed with diuine authority that commeth from vs in the Pulpit the duties promises made to those that do them follow The duties of the faithfull are in affection or effect duties of affection are the loue of God and knowledge of his name the dutie of effect is prayer the promises annexed are deliuerance in trouble desence and safety the hearing of their prayers Gods being with them in their troubles honours life long life and daies of saluation for the duties of the faithfull the first of them is loue for the Lord being speaker saith Because he hath loued me c. BY loue here is meant the loue that causeth a strong dependance on God a mighty vehement firme and feruent loue or such loue as is betweene young-married couples Gen. 34.8 Deut. 21.11 they desire to be much together and much to talke together in absence one to heare from another and one to send to another So they that loue God firmely and feruently as the word importeth here do greatly desire his presence in the assemblie and more specially his more familiar presence in heauen or they would be with him in his glory and now in absence doe much desire to talke with him by prayer to heare from him by preaching as it were by letter and to receiue his loue-tokens that is Bread and Wine in the Sacrament whereby precious promises are confirmed vnto them This is the affection that the faithfull doe set vpon God Where we learne Doct. that it is not euery loue that pleaseth him but that which is vehement and sound from a hearty louer Those ceremonious Iewes that came not empty-handed to God were thus reprooued by Esa the man of God when yee come to appeare before me who required this of your hands Esa 1.12 It was because they loued outwardly not in heart or in a manner not thorowly and seemingly not so indeed For God neuer liked a full hand and an empty heart And therefore when he taught his people by Moses how they should loue him and not loose the labour of their loue he willed them to loue him with all their heart with all their soule and with all their might Deut. 6 5. that is to loue him with all their powers and with all they could doe This was repeated afterward by Iosua who succeeded Moses
all his waies nor how good he is to them nor how great his power is for them and prouidence ouer them Let them consider this who meane to liue and die in their ignorance and doubt not but they may and do loue God as well or better then most of these Scripture-men doe It were strange they should hauing no meanes of louing him comparable to these and they may as well perswade themselues and tell others that they can and doe loue the Man whom they neuer saw before neither heard of as much or better then that man in whose house and from whose hands they haue receiued innumerable kindnesses and fruits of loue but who will beleeue it so who will beleeue that they that are meere strangers to God by ignorance that are not brought vp in his house as his children are that liue at home with their father nor see his kindnesse in his word and benefits as they daily doe nor grow vp in his presence by the nursery of religion which maketh the godly partakers of the diuine nature 2 Pet. 1.4 should as freely and truly loue God as his houshold children can and which is incredible better then the most doe that haue their education from him and breeding vnder him by his word and Sacraments An admonition to the godly so much as they desire to loue Vse 2 God so much to secke to know him for so much knowledge so much loue they that are contented with sleight knowledge can loue but slâ—ightly Hence it is that some in the Gospell hauing tasted how good the Lord is goe from strength to strength till they appeare before God in Zion Psal 84.7 that is at Church in the assemblie or as it was foretold by Dauid runne to and fro that knowledge may abound where others finding no such delight in the banquetting house of Gods graces though the Arke of teaching be placed neere them in a Preachers mouth as in the Tabernacle thereof will take no paines and haue no desire to come vnto it Dauid danced with all his might before the Arke 2 Sam. 6 14. for Dauid was bred in the knowledge of God by his Testimonies but scornefull Michael despised him for it verse 16. for Michal was brought vp in Sauls Court where God and the knowledge of God were great strangers They that in the captiuity knew Ierusalem preferred her and the God in her to their chiefe ioy they that knew not Ierusalem neither Ierusalems-God said in her day raze it raze it to the foundation thereof Psal 137.6.7 So they that know God and his goings in the Sanctuarie Psal 68.24 will loue his presence in the beautifull assemblie the spirituall Babylonians that know neither him nor them will neither seek the Lord nor his face Psal 105.4 but calling Iacob the cast-away and Zion the place which no man seeketh after Ier. 30.17 cast of God and his reuerence and when they should sit vnder the Preachers chaire set themselues in the chaire of scorners and so become rather despisers of God then louers and followers This would be thought of before the decree come forth Zeph. 2.2 that when it is sealed with Plagues for sinne by Pestilence warres dearths in the Land or some other way we may be spared with those that loue the Lord vnfainedly Now is the time to seeke to know God that we may sinde to loue him and when other dayes shall come those times will bee rather for our reioycing then discomfort because we haue obeyed and loued him or because wee haue publikely at Church and priuately at home serued him honoured him in his word and reuerenced him in his Sacraments profited by his counsels and turned at his corrections Quest But some may say Quest how shall we attaine vnto this knowledge of God that we may loue him Answ I haue told Answ and Salomon tels you that you must seeke it that is vse much industry and paines to get it Prou. 2.4 or seeke it as you would seeke for siluer which you will readily do and search for it as for treasures which you will nor faile to doe It is a iewell and wee must thinke none so good Now what paines will a man take to find a iewell and what care to keepe it more plainefully should we seeke this iewell and more deepely hide it in our hearts then all iewels Matth. 13.44 If then we meane to be owners of this excellent iewell of heauenly knowledge we must cry for it by prayer call or enquire after it by conference seeke it by reading search for it by meditation and incline by hearing to it then shall we find knowledge and vnderstand the feare of the Lord Prou. 2.2.3.4 The last duty followeth and diuers promises also made to the doers thereof VER 15. He shall call vpon me c. BEfore it was said that he who loued the Lord with faith and knew him by his testimonies and word should be deliuered it is now further added that he that wil obtaine so great fauour must keepe the path of the meanes vnto it and call in prayer if he will be answered by deliuerance But this must not bee euery kinde of prayer as appeareth by the ioyning together the sentences but that prayer or strong cry of the heart in prayer that is ioyned with knowledge and standeth in loue that is he that will pray with hope must both know the Lord confessing his goodnesse and loue him with relying on his truth For in the law the blind and lame were reiected Mal. 1.8 So now the blind sacrifice of ignorant prayers and the lame of praying weakely and without the affection of confidence in God are no reasonable seruice of him Gods children speake with vehemency saying Abba Father or twice father and not softly as afraid but loude with assurance for they cry Abba Father Rom. 8.15 knowing that what God hath pledged to them by his promise he will not violate Also they pray with vnderstanding knowing that all that pray not with knowledge pray with losse For they cannot watch the successe of their prayers nor tell how they speed not knowing what they prayed for And without this experience who can bee thankefull and without thankefulnesse what can the hope be but losse Hâ— that is not thankfull for an old good turne looseth a new and therefore prayers in a tongue that men vnderstand not such as the prayers of the ignorant in times of Popâ—ry were are prayers of hinderance not of comfort or profit The Doctrine therefore that ariseth from this context is they Doct. 1 that will pray aright and with good assurance must know God and loue him But I passe it as not being in the Text and because inough hath been spoken of it already That which these words directly aime at is that they they that will be deliuered must vse prayer the meane of deliuerance And this Prayer is a calling vpon God to wit in Christ darkely then plainely now then to come now
it is not possible in these dayes sincerely and with good conscience to serue the Lord without some affliction The Apostle or Christ by him saith of the Church of Ephesius when she was something worth I know thy labour and patience and other workes as if he had said that when shee was at the best she had great matter offered for her labour and patience Apoc. 2.2.3 and other vertues by the things she suffered for his name and testimonie And to conclude what part of the world what age in the world from the blood of Abel to our times hath not heard of the cruell martyrdomes of Gods Children for the cause of goodnesse and of the true seruice of God All which shew plainely that the best and godliest in all times haue been vnder the rod and scourge of troubles for their Zeale in good things The slaughters in Spain and Italy the two chiefe seates of the bloody inquisition the huge fires of England France and Flanders into which they cast such multitudes of those that would not fal down before their golden image Dan. 3. 10 11. doe proclaime to all the world how great and many troubles haue followed goodnesse of late yeares besides the times of the Emperours In the ten first persecutions which our Church-stories haue left all wading in blood The third promise followeth And honour * Or glorifie him make him glorious him THis is the third promise which is not simply of deliuerance but of deliuerance with honour And so by an increase more is promised in these words then before to the righteous which is that God will not onely deliuer them but gloriously doe it in their greatest troubles and in an ouerplus of his fauour after raise them to honour as he did Ioseph Iob Dauid Daniel and others And therefore where the Lord saith I will honour him it is as much as if he had said I will alway deliuer him and sometimes set him in the chaire of honour This may well be the Lords meaning in this third thing promised to the righteous For all that are deliuered are not so preferred it is inough that some are and it is certaine that they that are not that is that haue not these glories temporall shall yet receiue when they haue serued their time glory euerlasting The words deliuer the Doctrine plainely Doct. 1 I will honour him saith the Lord Now if it be God that must giue honour or bring to honour we learne that outward honour is Gods blessing and the gift of God It is he that raiseth the poore out of the dust of basenesse and he that lifteth vp the begger from the dunghill of contempt to the seat of glory saith Annah in her thankefull song 1. Sam. 2.8 And Salomon Gods owne King tels vs who set him in the throne of his Father Dauid where he confesseth that Kings are set in the chaire of soueraigntie by God By me saith he meaning God who is there made speaker Kings raigne Pro. 8.15 that is sit on their thrones or benches And by my power and gift or as it is in the Text by me Princes rule and Nobles and all the Iudges of the earth that is not onely the scueraigne but subordinate authoritie is from mee and by my purpose and will Dauid speaketh plainely in another Psalme telling vs that to come to preferment is neither from the East nor from the West nor yet from the South that is from none of the quarters of the world but from God that made it Psal 75.6 For it followeth in the next Verse but God is the Iudge or God the Iudge doth dispose the risings of men who putteth downe one and setteth vp another Verse 7 that is barreth from honour or bringeth to glory The blessed mother of our Sauiour hath a like saying in her Song making the Lord the putter downe of one and the exalter of another Luke 1.52 And though a man bee borne to honour yet it is from God both that he is borne and that he is borne Noble If he after adorne his high place with a good life God for his singular good hath aduanced him but if hee proue wicked as Saul he is not exalted with fauour it is but for the greater fall of the house that it is builded so high Mat. 7.27 Easier had the iudgement of that person beene if he had beene but a shrub in the Common-Wealth then being a Cedar in it to haue had so terrible a downfall It is certain therefore that God is the author of Nobilitie and Soucraignty The reasons In themselues they be great blessings but all blessings great Reason 1 and other are from God Iames 1 17. Secondly Kings and Princes and Nobles are names of order Reason 2 and therefore come from the God of order Thirdly God that made the heauen made the different orders Reason 3 that are in heauen that is in the a Colos 1.16 Angels and b 1 Cor. 15.41 Starres of heauen and therefore that God that made the earth made the Nobles and Princes of the earth for that which was done in the one was done in the other and by the same Deitie and power An admonition to Nobility and Great ones to take their honour Vse 1 and risings thankfully and as a blessing whereof God is Author not resting on that which discends from man and stands only vpon the clay-feete of Pedigree and Auncestors Dan. 2.33 That they may so doe they must labour for that honour which is from God and to which there is no ascending but by staires of his scare for he is a good Gentleman and Noble-man of a good house that adornes his high place with the Ornaments of repentance and sanctified life and though a man be borne to honour yet not his birth but his New-birth giueth him his title to it They that hold their honours otherwise are but vsurpers not holding them in capite that is in Christ by seruing him And here it would be remembred that Nobilitie though a blessing of God yet is but an vncleane thing as one well c Master Perkiâ—s on the Creed saith if they that be borne vnto it be not new-borne to Christ by holinesse and that noble blood before men is stained blood before the Lord till the blood of Christ sanctifie it Neither let the greatest thinke that God hath lift them vp to pull him downe that they should say God hath aduanced me therefore I will doe what I list who should rather say God hath aduanced me that I should honour him not my selfe with my noble parentage for shall I dishonour the Lord with his owne gift or hauing receiued honour from God not seeke the honour which is of God let all therefore whom God hath set vp labour to get a good interest to their noble-birth and places by their new-birth in Christ for better neuer to haue beene borne or to haue beene borne beggers then vnborne to God
by regeneration Vse 2 But is all honour from God then they that receiue their honour otherwise that is by practising for it or by rising to it but not vpon the ladder of the meanes by which men may clime warrantably to preferment cannot be said to be honoured by God but to haue honoured themselues Such are theeues of Gods honour and great by vsurpation holding their honour in a wrong Tenor and not as the Lords pawne for their honour to come He that offered to Christ the honours of the world hath giuen them to these Mat. 4.8.9 and they haue bowed to him in all diuelish practises for a few vaine titles and a little vaine-glorie which shall not credit them but one day turne to their greater shame before God and his mighty Angels The like may bee said of all great Persons that honour not God in his word and righteous Commandements their honour is not sealed in heauen hauing not learned of Christ to receiue and giue honour Iohn 8.49.54 they haue stained their promotion to the pit of hell and they shall receiue the meete recompence of their errour that is for their short glorie shame endlesse Againe is all honour and degrees of place from God then Vse 3 they sinne against God who any way violate these in Noble Persons and Princes which both confuteth all Anabaptisticall confusion and teacheth how iniurious Papists are to those whom the Lord will honour for they make it an Article of their Faith to submit to Kings no longer then it shall please the Pope to let them haue their honour or to take it from them by dethronization But what hath that Antichrist to do with the honour which hee neuer gaue and with the authority which is by the Lords grant onely for all authority and consequently honour is of God Rom. 13.1 chiefly that which is kingly as all waters come from the sea specially the great riuers Dauid trembled to violate the skirt of Sauls garment 1 Sam 24.6 these prophane the blood of Kings and touch them as farre as their liues by their cruell Ministers as in the two French Henries and our English King Iohn and thinke they may lawfully and meritoriously so doe And therefore the late d In his answer to certaine scandalous Papers Earle of Saluburie said well speaking of Rome that she would play so long with the temporall Soueraignety of Kings that it would bee the glorious worke of Kings to breake downe her walles and strongest defence and let me adde to burne the Whore with fire The fourth promise followeth VERSE 16. With long life will I satisfie him c. A Fourth promise made to the righteous is that when it shall be good for him he shall be filled with dayes and liue to old age As Gedeon was buried in a good age Iudg. 8.32 and Dauid dyed full of dayes 1. Chro. 29.28 and Iob very old after he had seene his sonnes and his sonnes sonnes for foure generations Iob 42.16.17 It is like the Lord made this promise to the Faithfull at what time the Angel cut downe so many in Israel with the sword of Pestilence for the godly might then feare themselues very much that they also should returne to their dust in so great a mortalitie but the Lord healeth that feare with his promise of a long life to those that feare him and with faith call vpon him as if he had said ye shall not onely liue at this timer but when old age shall be a blessing to you liue long and goe to your graues in a ripe and good age your head being deckt with gray haires and your heart filled with righteousnesse This is spoken of the godly such as excell in goodnesse And therefore the doctrine is Doct. long life is a great blessing where it is garnished with grace not made vile by sinfulnesse So olde age was promised to Abraham for a blessing Thou shalt goe to thy fathers in peace and be burted in a good age Gen. 15.15 That is thou shalt be satisfied with the multitude of many and good dayes and liue long and comfortably here When Salomon exhorteth Wisedomes scholler to heare and receiue his words that is to heare them with fruit and diligence he perswadeth it with no other promise then of a long life and comfortable estate in the yeeres of age and peace Prou. 3.1 2. and 4.10 And the Apostle by the promise of the life present 1. Tim. 4.8 must needes meane the promise of long life as the best being as is intended set in the best and most excellent way Obiect Obiect You will say then and why doe good men so commonly liue in trouble and die in youth as they doe Answ The obedience of the best is but in part Answ and what maruaile then if in part onely they be made partakers of outward things as of a long and confortable life and such other promises here Besides such promises are not absolutly but conditionally made to the righteous as if God see it fit and if it be good for them and necessary for the Church that God prolong their dayes otherwise what is wanting in length of dayes is made vp with the immortalitie of ioyfull dayes in heauen And though they liue but a short time yet haue they length of dayes in a sort euery day being a whole Summers day vnto them by the Sunne of Gods fauour that shineth vpon their soules more and more without any going downe Thus it is prooued that long life not abused is a blessing of God and may further appeare The Reasons Reason 1 Old Christians are old Seruitors in Gods family and a good old seruant is preferred before a new by a good master also such hauing liued righteously long must needes be stored with great knowledge and experience which will make them to bring forth more fruit in their age And is not olde age then which is a meanes of this a blessing Secondly length of dayes or long life considered in it selfe Reason 2 is a blessing Prou. 3.16 how much greater where age and goodnesse meet the worme would not die and they gladly would liue longer that liue miserably Yea the godly who of all others haue the greatest preferment by death are loth to lay downe this tabernacle And wherefore all this surely because life is sweet and to flie from death is naturall to man and beast Now if life be so sweet thus fraught with troubles how good and sweet is long life filled with the ioy of the righteous and flowing with riuers of peace Thirdly who weareth a more honourable ornament then he Reason 3 that hath a a Phile. 9. gray head crowned with vertue Christian graces and who is more richly clad then he that is clad in siluer haires of age with robes of innocencie and righteousnesse Esa 3.5 If the one be a blessing that is to weare a crowne and gorgeous cloathing the other is a double blessing that is to be apparrelled
crummes of Gods mercie vnder the table which the children had at the table in plentifull teaching and strange miracles as in a full seruice there And so by this little being thankfull for a little she held Christ as in the chaine of his word to giue her more Math. 15.27 Saint Luke sheweth that Christ reproued some who told him of the Galileans whose bloud Pilate had mingled with their owne sacrifices Luke 13.1 because they stroke others in the application as sinners with the seueritie of that horrible death not themselues verse 2. But Iob a man of another spirit and taught in a better schoole feared to do euill because hee set Gods punishment before him which was fearefull and God in Maiestie from whom none could deliuer him if he would plague him Iob 31.9.11.23 The reasons The threatnings and promises of God are laid downe generally Reason 1 in the word is it not that Christians might make their vse of them by particular faith as Iudges in ciuill matters make vse of the Law by applying it to the offending or innocent persons case for punishment or praise Secondly life eternall standeth in this that we know the true God Reason 2 to saluation Ioh. 17.3 and who can know him so that maketh not first some proper vse of his power to humble him and of his goodnesse to raise him Reason 3 And if thirdly no medicine can worke that is not applyed not potion do good that is not taken then from the like wee may conclude that the wrath o◠the Law not feared and promises of the Gospell not apprehended can do no man good to true life Vses Vse 1 An instruction when the hand of God is heauie vpon vs in Famine Pestilence losse of cattell or other losses and Plagues temporall to trie our hearts by the word how these things haue humbled vs and whether in an holy despaire of all power in our selues to helpe our selues they haue turned vs to God from whom commeth our helpe Lam. 3.40 at all times we should particularly apply to our selues the threatnings written in the Law to humble vs but specially when the Lord himselfe enforceth them by some seuere chastisements as lately he did and beginneth to do againe A traueller when he hath lost his way will examine himselfe where he went out and returne So should wee do that trauell with iniquitie in this doubtfull vale through earth to heauen And because when we should go Eastward to the Gospell many of vs go Westward to Poperie or Atheisme and in stead of going forward to heauen go backe to hell ô how should we examine as by the booke our daily flips and turnings out of the way not forgetting where we mistooke by any errour of our life seeking speedily to recouer the path of righteousnesse Iob 42.5.6 That that maketh the common Passenger so carefull of his way is his feare to loose it If we that are Christian Passengers were as suspitious of ours our care would be greater to hold it and God should not be driuen to hedge vs in sometimes with burning thornes as with the Pestilence sometimes with troubles of other nature Hos 2.6 Vse 2 An item to those who cannot abide to lay iudgement to the rule nor righteousnesse to the ballance Esay 28.17 but make a wanton vse of Gods mercies and no vse of his threatnings Deut. 29.19.20 If he send health they vse it as a weapon against him by an impenitent and carnall life if he send sicknesse they waxe furious or senslesse and then let him take health and let him take all If he furnish their table they abuse his full table to all wantonnesse and wickednesse if he draw their table by a sparer diet of fruites and graine neither is God remembred nor sinne thought of If Pestilence be sent they hide themselues in vaine refuges not in any sound repentance from it Prou. 22.3 and when it is remoued what do they but call for it againe by sinning as much if not more stubburnly and in a greater height then euer For since the quenching of the last great Pestilence which in the yeare 1603. as a great fire consumed in London and about the Citie of London thirtie sixe thousand eight hundred sixtie and two and in some weekes two thousand yea three thousand and some odde hundreds a weeke I say since this fearefull sword of Plague was put vp what good effects do we see of that mercy of God in the liues of townes-men or country-men since Is not all forgotten as if such a thing had neuer bene in Citie or Village wee haue bene remembred euery yeare since but with warnings of another kinde and yet who considereth So much for the Proposition confirmed by the Prophets owne example the further application of it followeth VER 3. Surely he will deliuer thee from the snare c. HEre the Prophet applyeth that to the faithfull for their assurance wherewith he had resolued his owne hopes before which he doth by a more particular recitall both of the troubles that may befall them and of the meanes that God will giue for their safe being in them and happie issue out of them In this third verse he speaketh of the great affliction out of which God will bring them and in the next of the manner how and meanes whereby he will do it the affliction that he speaketh of is the Plague of Pestilence which is first figuratiuely described and then plainly without figure For the Angell of iustice which the Lord had sent into Iewrie to smite downe the people with the sword of Pestilence 2. Sam. 24.16 17. is here compared to a Fowler and the Plague with which he smote them to a Net The Angel is compared to a Fowler because like a mighty hunter he ranne swiftly or rather flew throughout the land destroying in a very short time threescore and ten thousand that died of the Pestilence from Dan to Beer-sheba Frō North to South b verse 15. The Pestilence it selfe is called a Snare or Net because it came suddenly vpon the people as the snare vpon the bird taking them eating drinking walking sporting or in their beds fast asleepe that is thinking of nothing lesse then of a change so hasty and neare Where the Angell that was sent is called a Fowler that layeth snares The Doctrine is Doct. 1 When God is minded to punish with Pestilence or otherwise a rebellious Nation flying will not serue For whither shall we go from his Spirit and whither shall we flee from his presence Psal 139.7 Nothing can hide from God not heauen aboue for there is his presence nor hell beneath for there is his power ver 8. from the top of Carmel to the botome of the sea there is no couer nor hiding from him Amos 9.3 He that fleeth shall not flee away and he that escapeth that is thinketh he hath so done shall not be deliuered ver 1. It seemeth that people Priests in the dayes
of Amos whē the Prophet threatned them from the Lord with some vniuersall destruction did lie downe in vaine refuges which they sought out not turning to God by repentance And these thought they should be safe enough whatsoeuer could come and that he that sent these threatning snares before him in his iudgements proclaimed and alreadie working should not by them take them out of their priuiledged holes to destruction But Amos tels them that wheresoeuer they should be hid God would find them and though they vsed his owne Temple for the couer of their iniquities yet he would breake in by his iudgements and smite the dores and shake the postes of the same till there was no resistance the last of them or they that held out longest and therefore had more hope and could make better shifts then others should be slaine with the sword that is haue the same reward from the Almightie in destruction that those others had So Edom that would dwell in the clefts of the rockes that is in sure places as he thought or in places farre from the reach of God found that there was no hiding from him Obad. 3.4.6 And enter into the rocke saith Esay to a people rebellious a people that like rebels in a land take some strong Castles and hold them against the lawfull and right Soueraigne of the countrie yet there is no rocke of escape to runners from God Esay 2.10 And the high looke of Man shall be humbled and the haughtinesse of men abased and God onely exalted in that day verse 11 that is Man shall bee pulled out of his holes of shifts and God shall pull him out of them by some Plagues in the day of his affliction The reasons God is euery where and his power in all places Reason 1 as well in the Countrie as in the Towne hating sinne as much and deadly in Countrie-men as in Townes-men he can goe ouer the Land nay the whole world in farre lesse time then we can go from our seates to the Church-dore He can reach vs goe wee neuer so farre and soone ouer-turne vs striue we neuer so much Let it be Pestilence that he sends sinne is the fire of it in our bosomes to destruction which will goe with vs whither soeuer we remooue not remoouing from it that is from sinne the cause of it It is sinne that setteth his wrath on fire in the burning Pestilence or any other Plague and if it beginne to burne one way or other hee neede not fetch the coles of it from any other fornace then from that of the corruption which is in our owne flesh Secondly if God will doe a thing what can hinder him and Reason 2 who can resist his will Rom. 9.19 for what he will doe he will doe Esay 46.10 then if he haue a purpose to punish sinne and the sinne be not repented of that he hath a purpose to punish what creature or helpe mortall shall deliuer it What can change his minde that is inuincible and correct his thoughts that are absolute Thirdly the end of all Gods visitations and of this by Pestilence Reason 3 is to amend sinners or to punish them with death if they will not be amended and therefore if wee meane not to leaue our sinnes it can little auaile vs to leaue our places and to keepe our sinnes An instruction to confesse the Lords power and how easie it is Vse 1 for him to auenge himselfe of vs when wee haue prouoked him by our sinnes The Apostle maruelleth that sinners dare be so ventrous and hardie as to prouoke him that is so much stronger then themselues and therefore saith doe we prouoke the Lord to wrath that is would one beleeue that so poore wormes as we are durst tempt one that is so high and mighty as God is to treade vs downe to destruction or are wee stronger then he as if he should say hath any man found it so and not the contratie And if it be so then we must take vp with sinne if we would haue him to take vp with vs and pleade with him by repentance if wee would not haue him to pleade with vs by his iudgements but let vs not put off thus to compound our matters till hee sweare there shall be no more time by sending out those writtes that must be sealed with our bloud In Dauids Kingdome seuentie thousand perish 2 Sam. 24.15 but how by a little swelling in the flesh in how short time some thinke in one day and God could haue done it in one houre but if it were not done in one day it was certainely all done in lesse then three and how many the Text saith as hath beene said seuentie thousand men God can make his Hoast of the least of his creatures against vs and if by these he send for our foode who shall keepe it or if by these or the weakest of these hee send for our selues who shall saue vs who can water the earth if he restraine the bottels of heauen or shut the windowes of heauen If he make sicke who shall make whole but he that maketh sick and maketh whole What balme at Gilead what Physitian there can doe vs good if hee bee against it or except he doe it that is the Physitian of Israel Ier. 8.22 Deut. 32.39 Euery breath of God and euery creature made by God and armed by him is able to turne our bodies to dust and our thoughts to confusion yet so confident wee are of our little and proud of our nothing that we will neither know God nor our selues him in his power to humble vs nor our selues in our weaknesse to rise by him Vse 2 A reproofe of those who when a place is visited by the Plague of Pestilence repose their safetie in flying from that place but not from the sins of that place for which God in that visitation hunteth both them and it as if the swift Fouler of Israel had not his Net of Iustice in all places to cast ouer such carnall straglers and as if it were the place not the sinne of the place that he meant to visit But where God becommeth the Hunter and sinne is preserued as the game that he pursueth there is no aire so pure nor place so free and cleare that hath not snares of infection in it if the place were not infected the breath of such were sufficient to infect it and what other hope is there but that such corrupt and loose mates must needes poison with their sinnes the freshest and most sanguine aires Therefore if Pestilence bee sent the way to auoide it is to auoid all that grosse and foggie aire of sinne that smiteth with it and vapours of corrupt life that cause it otherwise let vs be in neuer so good an aire and dwell neuer so wholesomely so long as sinne is in vs vnrepented of there is matter enough for the Pestilence or any other iudgement that God shall send But the Plague of