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 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 [Page 2]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, [Page 3]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 [Page 4]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 the light of it, we shall see him that is inuisible, and his power that is Almighty: able to helpe vs when wee haue the whole world and all the elements against vs, and without whose helpe, all helps in the world can doe nothing for vs. Another meane is, well to obserue his prouidence to which all second cau­ses doe seruice; and the experience of Gods children who, putting trust in God, were euer deliuered in due time. Another is, to affect God aboue all things: for, then we will trust him before all men, it being certaine, that what we most affect, wee most leane vnto; as if it be profit, we depend vpon it; and if pleasure, we re­ferre all to it. And another is, to consider that it casteth an impu­tation vpon God to call him Father, and not to beleeue that hee will doe a fathers part in prouiding for vs: for, can naturall chil­dren depend (altogether) vpon their fathers care for their wealth and finding; and shall Gods children distrust a more able and mercifull father that hath vndertaken to keepe them, and pro­mised, when father and mother shall forsake them, to take them vp? God hauing (then) promised to be our God; will wee bee Gods to our selues, liue at our owne finding, and giue the Lord [Page 5]little or no credit for his care of looking to vs? and what doe we better or other, when by making shift for our selues beyond and against the rules of his word & prouidence, we take the care of vs wholly from him, and put it in our own hands & keeping? There­fore to get confidence in God, the way is so to vse the means and helps of our present life, that we forget not, that they are giuen to vs by God, and become good for vs by his blessing: for, (then) wee will not trust in them, but put trust in him that gaue them; when we haue them we will not depend vpon them, and when we want them, we will beleeue without them. These are the means, and this is the way to make God our secret place; but who vseth these meanes, and obserueth this way of comming to him? who careth to know by the word, either his promise, or truth to his children, to make him faithfull? Surely, if we regarded this duty, and the benefit it bringeth, where it is rightly done; in a time of scarcitie, wee would not be so distrustfull, nor feare so immode­rately when any Pestilence commeth: In our necessitie wee would not deale vniustly nor steale; nor when sicknesse takes vs, fare as if death were presented to vs. When we loose a commoditie, we would not loose God (as many do) for the hauing of it againe from the diuell in a Coniurer: nor, if a tooth ake, go from God to a charmer for the ease of it, in some hellish mysterie: nor if a crosse come, iuggle it away with mirth; and so turne out God, when wee should turne to God: but with Iob; if God should kill vs, we would trust in him, and reproue our waies in his sight. Iob. 13.15.

But that which is (heere) translated [dwelleth] is as much in weight, as sitteth, or is setled; and so, our dwelling in Gods se­cret, is as much as our sitting downe in it: the meaning is, wee must make it our rest, as if we should say; Here will we dwell.

From whence we learne, that Gods children should not come Doct. 2 to Gods Secret-place, (as Guests) to an Inne, but (as Inhabitants) to their owne dwellings; that is, they should continue to trust in God, as well in want as in fulnes; and as much when they wither in their root, as when they flourish in it. So did Iob, who blessed the name of God, not only when hee gaue him riches, but then also when he gaue him pouertie, Iob. 1.21. Pro. 30.8. When he made him rich, he feared God; when he took away all, he char­ged [Page 6]not God, Iob. 1.22. The Prophet Dauid set the Lord alwaies before him, Psal. 16.8. that is, before him in prosperitie, and not behind him in trouble: and Psal. 121.1, 2. His eyes were not in the meanes, but lift vp to the mountaines from whence came his helpe: He that glorieth in the Lord, must glorie in him poore or rich, in strength or weaknesse: Iere. 9.23. And where some trust in Chariots, and some in horses, Psal. 20.7. Gods some (which are not many) must remember the name of the Lord, though they neither haue Chariots to mount them, nor horses to saue them:

The reasons: The Text here sayth, He is Almighty, and our Creed calls him, the Father Almightie, that is, the al-sufficient God that can as soone make rich, as suddenly poore; and can as easily make something out of nothing, as he can presently bring much or all, to nothing: for, as one sayth, Eius est nihilum, cuius est totum. Nothing is matter for his power, as much and as well as all are, that haue being. We see this in the sudden change of things: and (first) of Estates. For, rich Iob, how quickly, and in how few dayes, nay houres, was he made poore Iob; after God had blown vpon his estate with his wind of taking all away? Iob. 1.1, 2, 21, 22. And as this is true in the change of estates, so it is in all other changes by Pestilence, by sicknesse, and other roddes of God, where all meanes worke by his power, and doe his will that moueth in them. For, for the fearefull pestilence, and burning coales therof sent from between his feet: Whose command is ouer it, when it rageth in one Countrie, and is not heard to crie in another? nay, who ruleth it, and moueth in it, when, being in the same towne or citie, it is in one streete, and in one house, and not in another? Being in the same house, how commeth it to passe, that it fast­neth vpon three, or two or one, and not vpon all, seeing all eate and drinke together, liue in the same common aire, and lodge in the same chamber, sometimes in the same bed? Is not this (also) the worke of God?

And doth not God (sometimes) in the cure of a disease (which hath no great hardnesse) so distemper and confound the wisest Physitions iudgement that he shall not be able rightly to discerne the nature and proper causes of it? when hee hath found them; may he not faile in ministring or prescribing to them? or, if he do this well; may not the remedie come too late, and when the Pa­tient [Page 7]is past helpe? if helpe come in time; may not the queazie Patient dislike it, and his stomack rise against it? if he be able to take it; must not God giue power to make him able to hold it? if God giue this power; may not the force of it bee gon, or the composing of it bee naught? if both bee good; yet who must make them good to him? must not the Almighty, in whose se­cret he must not be a Soiourner, but Inhabitant, nor repose for a night, but dwell continually, if hee looke that the meanes shall doe him good, which can doe nothing but 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: [Page 8]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 [Page 9]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.

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 [Page 10]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 the Almighties defence, finde a most comfortable shadow and refreshing-place from all tyrannie and violence of Men: and not sometimes so, but euer so.

Doct. 1 From whence we (first) learne; that no affliction shall bee a­ble to preuaile against those who make the Almighty their hiding place, or deliuerer. God is a deliuerer in great troubles; that is, in troubles of sharpest edge, and longest continuance. Hee that deliuereth our soules from hell, can deliuer our bodies from the brands of hell; and, for the corrections of the righteous, they are but the chastisements of a Father and visitation of children whom he receiueth, Heb. 12.6. The Prophet Dauid tells vs, that though their troubles were great, as if they would quell them; or many, so as none could count them; yet he will deliuer them from great or many troubles, that deliuereth His from great and small, and all their troubles, Psal. 34.19. And this made him to set the Lord alwaies in his eye, who was at the right hand of his slidings: and so, that is, so assistant and strong with him, that he could not bee mooued, that is, perish, or fall for euer, Psal. 16.8. In the 125 Psalme, the three first verses, it is shewed in what assurance the faithfull are that put trust in the Lord for their safetie, when the greatest storme of troubles is vp: for, there it is said, that such shall stand as Mount Sion, that is, fast and vnmoueable in all changes, verse 1. hauing the Hoast of God about them, as the Hills about Ierusalem, verse 2. by his Angels on their right hand, and by his creatures on their left. And, though his rod bee vpon them by Tyrants, whom he will burne quickly with the fire of his wrath: yet it is so but for a short time, and with some little smart, for their eternall curing, verse 3. So God, speaking by Esay to Israel, his seruant, and to the seede of Abraham his friend; bidds them, and the faithfull in them, not to feare, viz. in afflicti­on, either his deliuerance, or their perishment: for, hee will vse his right hand against their enemies, and hold their right hand, that they fall not: the right hand of his iustice shall sustaine his children, and beate downe his childrens enemies, the winde carrying them away, and the whirlewinde scattering them, Esay 41.10.13.16. Thus will the Lord be a hiding place to the peo­ple [Page 11]whom hee hath chosen, to saue them in all their troubles, if they set him for their refuge, Psal. 91.9.

The reasons. Hee hath promised safety to such, Psal. 50.15. Reason. 1 and what hee promiseth to doe, is done, or, as good as done: for his fidelity remaineth for euer, Psal. 146.6. therefore, as of him commeth our saluation, so they that trust in him cannot bee confounded, Psal. 22.4, 5.

Secondly, this may be prooued by a comparison from the lesse Reason. 2 to the greater, thus: if, among Men, a friend will not reiect his friend that trusteth him; neither any naturall father cast of that childe that in his sicknesse, shall come vnto him: will God doe lesse then a friend, and not so much as a father?

Obiect. But you will say, Obiect. that (euen) Gods best children are (many times) put from the shadow, and burnt with the Sunne in common miseries, that indifferently fall vpon good and bad.

Answ. To which I answer, that true it is, Answ. that Gods best and dearest ones, Dauid, Hezekiah, Iosiah, Iob, and others haue had their parts with the worlds children in many grieuous sorrowes; partly to teach them, and vs in them, that Gods best people haue fallen into foule sinnes; and partly to testifie that by no outward thing it can bee knowne whom God loueth to saluation, or ha­teth to death in this mixt state of things: Eccles. 9.2. yet to the righteous there is a promise made, that if such stormes fall, they shall from them passe to a perpetuall calme; where the wicked shall go from those stormes to stormie fire and tempest and from Plagues temporall to paine endlesse, from first death to second death. Againe, the sorrowes of the godly are for their purgation; the troubles of the wicked for their torment onely, being gates to those torments, out of which they shall neuer come, when God shall send them out from his presence. Gods Plagues of Famine, Pestilence, and other miseries are his draw nets to ga­ther out of the world by death, both the iust ones and those that doe iniquitie: yet the good are taken out of the net of these com­mon euills for the Lords owne seruice, the other, to be cast away, Mat. 13.48. Therefore, when God sends Sicknesse, Pestilence, Fa­mine, vpon a Land, Citie, or House; the net is cast ouer thee, ei­ther as a sanctified thing to be put in his vessels, or excommuni­cate thing to be put out of his kingdome.

Ʋse 1 An instruction to Gods children, not to feare distrustfully in any euills that God shall send: for, he that sendeth the sword, sen­deth the buckler also: he that made the Sunne, made the shadow: and he that maketh dead, maketh aliue. If Pestilence bee sent a­mong vs; let vs take away our drosse by repentance; and the hottest fire of it can doe vs no harme, that burneth but the drosse of sin; or burneth onely where the brimstone of some sinne, vn­repented of doth giue it matter of kindling. In the Fornace it selfe if wee serue God as those three seruants of God in Daniel, did; there is such a countenance of grace with vs, and one so mighty to deliuer vs, that wee cannot miscarie, though it were heated seuen times, Dan. 3.25.27. If God breake the staffe of our bread with vnseasonable yeeres and weather, we must not giue way to our feare against his prouidence, who hath said (and wee may beleeue it;) that he will not faile vs, neither forsake vs, Heb. 13.5. whatsoeuer our troubles are, and though large afflictions de­uoure vs, as the Whale did Ionah; yet God will bring vs to shore: yea, he that spake to the fish to cast vp Ionah, Ionah 2 10. will speake to all our afflictions, euen the greatest Whale of them all that they hurt vs not. If we crie out of the deepe to him, he will heare vs, and deliuer vs from many waters, Psal. 130.1, 2. In our long iourney of afflictions, we cannot but be sometimes discomforted with the length of the way, and slipperinesse of our waies: yet let vs send to God in our miseries, and he will send to vs by his com­forts; and when we goe mourning and troubled all the day long, walke before him, and hee will walke with vs according to his promise, and deliuer vs from all our feare.

Ʋse 2 A reproofe of those who sinke in shallow troubles, hiding their hearts in the meanes that are sent, and not making him their secret, or hiding place, that sent them. If God doe but a little crosse them: they crosse their armes, and wring their hands, as men, not somewhat troubled, but quite vndone: or they are ca­ried, as with the maine saile into doubtfull 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 [Page 13]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 [Page 14]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 [Page 15]of the Psalme, the confirmation of it followeth.

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 of his rest vpon second causes or helpes externall, on which all fearefull and vnbeleeuers cast themselues wholly for their refuge in troublesome times; but will depend only and per­fectly on God, whom he maketh his confidence, and the castle of his soule in aduersitie, Psal. 40.4.

And (here) the Prophers example may teach the Prophets Doct. 1 themselues; that the best way to turne soules to God, is to teach them by their owne experience, faith and feeling; the best tea­chers of others are men of experience, and they are likest to con­uert [Page 16]others, that first haue bene conuerted themselues. So Psal. 51.12.13. the Prophet first prayeth the Lord to teach him, and then promiseth to the Lord to teach others, being first taught of him: and he assumeth, when God shall stablish him with his Spi­rit, in the receit of that fauour by a teaching spirit to turne others to God. The Apostle Saint Paul, speaking of himselfe and his o­ther fellow Apostles, saith; that they are (first) comforted of God, that they might be able (in God) to comfort others in euery affliction. 2. Cor. 1.4. as if he had said; till God had filled their pits they could not be spouts to others, and when their cisterns were full, their conduits would go; and so they would teach others the comforts that they had learned themselues. Christ biddeth, Peter being conuerted himselfe, (not before he was conuerted him­selfe (to strengthen his brethren. Luke 22.23. and he that (first) had learned the feare of God, saith: Come children, hearken vnto me, I will teach you the feare of the Lord. Psal. 34.12. So it is plaine, that the best conuerters of others are men of experience, men that haue bene first conuerted themselues. Pauls experience and doctrine put together, wrought mightily to the edification of the bodie of Christ. For, as he that hath bene sicke, and cured of an infirmitie, being wise and tender hearted, can better direct, and will sooner helpe another to auoyd it; or being visited with it, to recouer of it, then he that neuer knew the remedie of such a sicknesse, nor eurer had occasion of the cure: so they that haue bene cured of sinne themselues, and haue felt the twitches of a sorrowfull heart, wounded therewith and eased thereof, are bet­ter able to preuent sinne in others, or, being in force, to weaken it with teaching, then they who liue still in their sinnes without all experience, or desire of such a cure. The reasons.

Reason 1 They who haue tasted how good the Lord is, can best speake of his mercie: and they can best preach his iustice, that haue bene swallowed vp of his iudgements. So, the Apostle Iohn, and the righteous Iob, speaking of handling and seeing the word of life, and God of life, do say much more for our learning, then if they had spoken of hearing onely, 1. Ioh. 1.1. Iob 42.5.

Reason 2 Secondly, they that teach without experience, and not in faith, must needs teach coldly and faintly; or (if earnestly) rather with a mind to preach themselues glorified, then Christ crucified. Now, [Page 17]cold and faint exhortations die in the earn, & that onely, or com­monly pierceth to the heart, that is earnest and experimentall. I meane earnest, not out of affectation, but earnest indeed, and out of a feeling heart: for, that gathereth with Christ, the other scat­tereth from him.

An admonition to Ministers, and (in them) to the Parents of Ʋse 1 the commonwealth, and of priuate families, to teach themselues, if they meane profitably to teach those that are vnder them. For, how can they that haue no edge themselues, cut into others? and, they must needs leaue much dulnesse vpon others, that haue no whetting themselues, Rom. 2.21. We must be followers of Christ, if we would haue the people to follow vs to Christ. 1. Cor. 11.1. We must make God our hope in trouble, if we would not teach them by the doctrine of our ill example, to leaue him in trouble, for o­ther Gods. If God send pestilence among vs, and we expresse our di­strust in him, by leauing our appointed standings, & forsaking the Lords watch; how shall we perswade others to trust in God? When the Captaines forsake the Campe, what shall the common Souldiers do? And when such flie, that is, distrustfully flie; who shall tarrie? The Leaders are as the partie coloured roddes at which they looke, and their example is the colour by which they conceiue that are followers: and therefore as those do, so will these do, Genes. 30.29.

A reproofe of those both publicke and priuate Ouerseers, who Ʋse 2 in such cases, neither teach themselues, nor others. For, if Peter dis­semble, what shall Peters hearers do? Galat. 2.12.13. It the high Priest be against Christ, will the high Priests seruants be for him? Math. 26.73. Luke 22.56, 57, 58. If the father be a thorne, will his children be grapes? Math. 7.16. If he be a swearer, will they feare an oath? and if he keepe no Sabbath, will they keepe any? Math. 12.33. Such haue spilt much Christian bloud, which (if their owne vessels had beene sound) they might haue saued. The same may be said of carelesse Magistrates; who, because they will amend no euill in themselues, nor correct any in others with the sword of their authoritie; prouoke the Lord to reuenge the breach of his couenant in the middest of vs, sometimes by pestilence, sometimes by warre, by deaths, by mortalitie of men and cat­tell, by strange yeares, by diuerse diseases, and sundrie kindes of death.

The Prophet saith: I will say; as if he had said; whatsoeuer o­thers shall thinke or speake, this will I say, or thus am I resolued. It was in the matter of his confidence in God, when others in their troubles forsooke him. And so, when worldly men sought other resuges, he made the Lord his house of rocke in aduersitie. The doctrine is:

Doct. 2 Christians must runne to God in all extremities, when multi­tudes tunne from him: and though the many in sinne, forsake him, yet the few in Christ must cleaue fast to him in all altera­tion. We must follow in good, but not follow a multitude to do euill, Exod. 23.2. and when many walke in the broad way of di­uers distrusts, we must keepe the narrow way of hope, and faith in God, distrusting nothing, Math. 7.13.14. when foure hundred false Prophets flattered the King; Micaiah Gods Prophet would not depart from the Lord, by saying as they said, to haue the fa­uour of two Kings, 1. Kings 22.6.12.13.14. He trusted in God, sitting sure in the good way of his word; and neither the King on his throne, verse 10. nor the many in another way could vn­settle him. Choose you (faith Ioshua to the many thousands of Is­rael) whom ye will serue, Ios. 24.15. as if he had said; your num­bers shall not make me to digresse, nor if ye serue other Gods, to do so with the companie, and to serue them: but I, and my house; I and my companie and small number will serue the Lord. When many went backe, and walked no more with Christ, Iesus said to the twelue, wil ye also go away? Ioh. 6.66.67. as if he had said, when all go, ye must tarrie; and when the world forsakes me, for­sake the world to follow me. The reasons:

Reason 1 The greatest number take not Gods name for their tower: Gods numbers do, or should; and where the wicked seeke out euill deuices, the righteous walke with God, in a contrarie way.

Reason 2 Secondly, a good nature will follow his friend in aduersitie, and shall aduersitie cause any nature to depart from God?

Reason 3 Thirdly, He hath the words of eternall life: and to whom shall wee go, if we go from him? Ioh. 6.68.

Vse 1 Not safe (therefore) to conforme to the multitudes behauiour in troubles, or (in them) to do as the most do. For, when Gods hand is vpon a countrie in any common affliction, the greatest number (waxing wanton against the rod) striue to forget the [Page 19]worke of the Lord, and care not to remember the operations of his hands, Esay 5.12. Should the godly do so? Should they feeds without feare, Iude 12. because others do so? or, should they not rather mourne apart with their families; and (more priuarely) one man with another, till the calamitie be at an end Zach. 12.12. the greatest part neuer vnderstand, nor labour to know Gods ends in punishing a nation with scourges and snares (shall the godly (therefore) haue as little vnderstanding, and not heare the rod, nor him, who hath commanded it? Micah 6.9. The most trust in vanitie: shall the righteous (therefore) put their considence in a thing of nought? and because, not to be singular is the onely garment (now) in fashion: shall they, that should not fashion themselues to the world, Rom. 12.2. put it on, because they will not be singu­lar in goodnesse, nor go alone in the narrow way of life? so, they may (like beasts fatted in all abundance of iniquitie) follow the heard and droue, thinking nothing but that they are going to the pasture, when it is to the slaughter-house.

They are here reprooued, who think it the best and safest way, Ʋse 2 to doe as the most, not as the best do: but it is the common rode of the hypocrite, neuer to be seene in a way wherein the greatest number walk not: To fashion to times and multitudes hath bin, and is like still to be the religion of all times and worlds. Prote­stant Chusa's say; which way the world goes will we go. 2. Sam. 16, 18. They refuse to enter in at the streight gate, Matth. 7.13. and choose the wide gate and broad way of the multitude, to en­ter where the most doe, and to be where the most are, that they may not be hit in the teeth with precisenesse, and odious singula­ritie: For the Sabbath, they will rather follow the Diuell in a great company to prophane it, then God the Lord, in a small number to hallow it. Their reasons is: they must do as all the townes about them do: and they say, we do but as euery body doth, and all the Country doth so as well as we. To whom I am­swer with a reuerende Writer;M. Dod on 4. Com. If they will doe as euery body doth, they must looke to speede as euery body speedes, and bee cursed for companie, if they will sinne for Companie, Mal. 3.9.

But let vs take heed of companies, or of sinning for company. All in Sodom (saue Lot and his house) sinned together, and peri­shed [Page 20]together, Gen. 19. The whole world (saue Noah and his house) as they were buried in one graue of lusts, so were they bu­ried in one graue of waters. Gen, 7. And the Angels that fell in companies from heauen, went and were cast downe in compa­nies to hell. 2. Pet. 2.4. Further, what moueth the Lord so from yeare to yeare to strike vs with varietie of Plagues, so that for twelue yeares together the land hath not bene without: but this large fellowship in sinne? For, do not sinners, in towne and coun­trie seeke to dash all commandements and rebuks with the force of example? And because such and such do so, are not their do­ings a sufficient buckler to warde off all strokes of the Law, and directions of the Gospell that teach otherwise, and contrarily? Doth not the custome of sinne take away the sense and shame of sinne? Doth not companie giue it grace, and the committers of it boldnesse? and where are so few doers of good, will it not bee thought shame to do well? and what shame to commit iniquitie, when the committers of it are couered with a thicke cloud of so many that praise and do the same things? sometimes the moun­taines hide them, or they hide themselues in the practise of the great ones where they liue, whose height is ouer them as the high hils, and couers them as the great mountaines; and (then) how can they blush?

Doct. 3 Further, in the text we reade these words of particular faith; I will say, and I will trust, and my hope, my fortresse, my God: all which shew that this Man of God did apply the former generall doctrine of Gods defence to his owne particular case and per­son; and (therefore) teach, whatsoeuer generall threatnings or promises we find written in the Scriptures for our learning, to ap­ply (them more specially) to our selues for our humbling or con­solation. And so, when the word threatneth a sinne, we must ap­ply, as if it threatned it in vs; and when it maketh any promise to beleeuers, beleeue that the promise so made, (on condition of the like faith) belongeth to vs. For, here euery one must be a Prophet to himselfe, by laying the line of the word to the state and faring of his owne conscience and mind in things. So Dauid directed the point of his owne finne to his owne heart, 2. Sam. 24.10. and with that sword which God sent into Israel (it was of the Pestilence and mortalitie for three dayes) he smote himselfe [Page 21]that made the people to be numbred, not Ioab that numbred them, 1. Chron. 21.12.17. and in another transgression, and at another time; he confessed the wickednesse, (that was done) against himselfe, that did it, Psal. 32.5. So Paul doth not onely write himselfe a sinner, but the chiefe of sinners, 1. Tim. 1.15. Also, what vse Ioseph made of his Masters peculiar fauour to him in the house, Genes. 39.9. such we must make of Gods speciall loue to vs in his word, as: hath the Lord, in great kindnesse, magnified his Name toward vs by his word? Psal. 138.2. it then concerneth vs with Ioseph, in continuall thankfulnesse, to glorifie or send backe the praise of that his Name and mercy to him, by our obedience to his word. That woman of Canaan, which had the grace to be called the woman of great faith, Math. 15.28. did make good vse for an aduantage, of that little fauour that was shewed some­times, and to some of the cursed race of the Canaanites; which was that God made and would make (where pleased him) a gleaning of them to saluation: and therefore said, that they had some of those 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 [Page 22]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 [Page 23]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.

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 [Page 24]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 [Page 25]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: [Page 26]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, [Page 27]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 Pestilence is (here) called a Snare or Net; as giuing no warning, more then the net doth, when it is suddenly cast ouer the birds which it taketh.

The Doctrine that ariseth from hence is this: as Christians ought in all their life to prepare for death, so specially then when God sendeth so short warning to prepare for it, in his Snare of Pestilence or some other peremptory visitation. Hezekiah was at all times to expect death, in a well ordered soule; but then speci­ally he was to put and keepe good order in it, when he was sicke vn­to death; or so, as he must die, and not liue, Esay 38.1. And, if we must remember our Creator before the euill day come, Eccles. 12.1. much more must we so doe, when it is come: this euill day, is the vn­comfortable day and houre of some deadly sicknesse that we must in our good consciences bee readie for, before it threaten vs; how much more when it worketh, and hath entred vpon vs? In the booke of Prouerbs, this is made the sure note of a Prudent man, that he seeth the Plague; that is, seeth it by the eye of pro­uidence in a watchfull, and well reformed life; and hideth him­selfe from it vnder the wings of the Almighty, by a liuely faith. And, that which our Sauiour exhorteth vnto, speaking of the last day, shall be well thought of in our sicknesse, and before our last houre; that that day come not on vs vnawares, or suddenly, as the snare vpon the bird, Luke 21.34, 35.

The reasons: then (as you would say) the graue is readie for vs; Reason 1 and the shroud wherein we are to be wound, presented to vs: and if it be intolerable that a childe should be wanton at any time, it is vnseemely that he should be so, vnder the rod: or, if wee should at all times watch the theefe: should we be carelesse, when he is broken in? Mat. 24.43. we are sure of our life at no time (for the Master will come in a day that we thinke not, Mat. 24.50.) and is there any certainty of it when death is in the pot, 2 King 440. and the holds of life are shaken.

Secondly, if we be not armed with repentance when God sen­deth Reason 2 the Pestilence, or other visitation; we frustrate Gods ends of sending them, and may well be called a naked people, Exod. 32.25. [Page 28]for, his purpose in sending these, is by them to1 Cor. 11 32. cloth vs with re­pentance; that sinne be not our destruction, and that the forget­fulnesse of death may not bring eternall death. But he perempto­rily citeth vs, when he sendeth the Pestilence so immediately and presently before him: and shall we, in such a case, and at such a time, tarrie till a contempt come and be serued vpon vs; despising that terrible processe, the quickest and smartest that his court sendeth, or can send forth against our naturall life, or life here? if we will not come to the supper with the last Messenger, when will we come? Luke 14.17. if we will, being in the middest of the sea, sleepe in the top of the Mast, Prou. 23.34. that is, if we be careles when our dan­ger is so neere, and so great, when will we be carefull? and if wee sleep then, when will we watch?

Ʋse 1 And, now come wee to an issue: should wee be prepared for death at all times, and then specially when it worketh fearefully before vs in some generall Plague and mortallity of men? it (first) conuinceth the carelesse in life; and carnall in profession, who, at such a time, vse to say; let vs eate and drinke, when, considering the season, they should rather say, let vs fast, and pray, and repent: for, to morrow wee shall die, 1 Cor. 15.32. So of Ierusalem, horribly plagued, it is said: shee remembred not her last end, that is, neuer thought what might come and therfore she came down wōderfully, Lam. 1.9. her glorious heauen of all pleasant things was turned into the darkest skie or night of bitter affliction that euer was heard of; which is therefore put in a book of Lamentations. And, what did we but pamper flesh, who should haue sacrificed flesh; when God set our last end before vs in those desolate funeralls that the de­uouring Pestilence had caused & made (so many, and so grieuous) in Townes, and Cities, some few yeeres since? What did wee I say, but minde our pleasures, when wee should haue minded our end: and turne after vanity, when we should haue turned to God? So did the Iewes, not long before they were to bee carried out of their owne Land, in the chaine of the King of Babel, Esay 22.12, 13. but this was in the eares of the Lord of Hoasts, and the ini­quitie could not be purged from them but by death, verse 14. I pray God we haue not left as much (also) vpon the score by our impenitencie, since the last great mortality, wherein God spared not our soules from death, and gaue our life to the Pestilence, Psal. 78. [Page 29]50. Since that time, we haue made some recknings with the Lord by sundry strange and deare yeeres: but (Lord) deliuer not thy power into captiuitie, nor thy beauty into the enemies hand, verse 61. Giue vs repentance for our senslesnesse then, and security now, that thy people be not giuen to the sword; and thou be angry, and wroth with thine inheritance, verse 62.

Then, secondly, let vs here learne a good and readie way to Ʋse 2 free vs from the snares of death, and to preuent all those compas­sings, with which it deceiueth, where it is not looked for, before it come. To hide our heads in our owne shifts and carnall fetches, is (as we haue heard) a vaine labour, and rather to runne vpon the snare, then to auoide it. To prepare for it by the change of our liues from euill to good, and from sinne to righteousnesse, is to breake the snares of it by faith: and, thus to be readie for it, is to get the better of it; and to make it faiths captiue, that other­wise, is the worlds conqueror: for then, either it shall not come to vs in the fierie Pestilence; or it shall not come, to hurt vs: and where others flee for feare, wee shall not neede to flee, or feare: then, it hath neither sting to wound vs, nor poison to infect vs, nor power to condemne vs: and then, preuenting it, (not preuented by it:) it shall but send vs thither, whither, but by it, we cannot come. Also, where the wicked say to death, as the Diuels to Christ; art thou come to torment vs? Matth. 8.29. wee shall say to death, wounded to death by the power of the death of Christ: ô death where is thy sting? 1 Cor. 15.55. Let the wicked feare death that cannot leaue sinne: let vs cease to sinand we shall not feare the second death. Let them say with Ichoram, is it peace? 2 King. 9.22. not knowing if it be: we, knowing that it is, and that the welcome day of death in our godly death, prophecieth not euill but good to vs, 1 King. 22.8. shall say, and may truly say: peace is come, Esay 57.2. So much for the Plague of Pestilence darkly described, and vnder the cloud of the figure, the description of it without figure, and plainely, followeth.

OR, from the Pestilence of griefes, in the Hebrew; deliuering it by weight from thence: and, it is called the Pestilence of [Page 30]griefes; because it pierceth them through with many sorrowes, and is most grieuous to all or most of all that are visited with it: as, by pensiue solitarinesse, their friends forsaking them, and their neighbours, not daring to come neere them: by the anguish and worke of the sicknesse it selfe, being very painfull, and so pernici­ous that it passeth presently and terribly to the vitall parts, getting into the head, or working vpon the heart (the castle of life) and destroying there: by opportunity of temptations; the soule in so dangerous a priuatenesse, being open to Satan and his malicious obiections, not strengthned with the aides of Preachers, or chri­stian brethren: in some, by sundrie pitifull distractions, caused by a hot bath or fire in the braine, and through the whole bodie, which maketh them to fall into fits of rauing and madnesse, in many, by the extremitie of paine and shortnesse of time, in which, so little respit is left (if any) to dispose their estate to their friends, or to order their soules to God: and, in whom not? who, by reason of the contagion that it sendeth out, dare not take leaue of their friends, nor see the children of their owne bodie, and must die separate, and comfortlesse? And, is it not a sicknesse of griefes, that maketh a mans whole acquaintance, and best friends to forsake him? that hurteth trades, and impouerisheth townes? that snatcheth here & there, emptying not some few houses only, but whole townes, and large towneships? that breaketh and weareth men to nothing?

Doct. 1 The Doctrine from hence is; the Pestilence of griefes is not to be regarded so little, as some regard it, who reuerence none of Gods iudgements. The consideration hereof moued Dauid, and the Elders of Israel, clad in sack-cloth, to fall vpon their faces, 1 Chron. 21.16. for, when they saw the drawne sword of this sicknesse, in the hand of the Angel, readie, with it to destroy Ierusalem, as hee had done other parts of the land with authoritie from the Lord that sent him; they in humble cloathing, and with their faces to the earth, feared then, as before some great destruction. Where, if they had regarded it no better, nor otherwise then farre mea­ner persons (at this day) do, they would neither haue feared so much, nor walked so humbly before it. He profitethPsal. 4 4. Prou. 28.14 in the loue of God, that profiteth in his feare, by considering his iudgements. And therefore he loued much that said: My flesh trembleth for [Page 31]feare of thee, Psal. 119.120. that is, in my imperfect state here, when thou threatnest, I feare; and my heart is moued, when thou art a little moued. For, feare makes way to loue, and loue, as it in­creaseth diminisheth feare. But wherefore is the Pestilence in this Scripture called most grieuous, and else where in the Scriptures, the most terrible Plague, Deut. 28.59, 60. Ezech. 14.21. If it were no more to bee regarded? It is one of Gods curses, Deut. 28.45. and is any curse of God light, or lightly to be respected? The Lord by Amos complaines of the gouernours and people of Israel dwelling in Samaria, that none of his strokes (whereof the Pesti­lence that he sent among them was one) could turne them by re­pentance, Amos 4.10. Would he haue complained of this as of some strange thing, if the Pestilence, considered in it selfe, had not bene a forcible outward meanes to worke in them this repen­tance and turning to God? The Reasons:

The desolations it worketh are fearefull, and the distractions Reason 1 that it is cause of are lamentable, as hath bene said.

Secondly, the finger of God is to be regarded in any stroke; Reason 2 and shall not his whole hand bee feared in this of the Pesti­lence?

Thirdly, of the foure valiant men that the Lord will send to re­uenge Reason 3 the breach of his couenant, Pestilence is, and is said to bee one. Ezech. 14.21. And if one, then to be feared, not desperately but profitably when it cometh.

Then, the foole-hardinesse of some is no way tolerable, who Vse 1 (like mad persons) runne vpon the naked point of this perillous sicknesse, hazarding themselues vpon it, by eating and drinking with those that haue it. These feare too little, and not where they should: and therefore cannot but fall into euill, Prou. 28.14. For, as moderate feare worketh tendernesse, so want of feare causeth hardning. The godly, though they haue greater confidence and more boldnesse in the changes, then such audacious fooles can haue; yet expell not godly feare, but make the Lord their feare, by fearing to amendment, when such trumpets are blowne in the kingdome, Amos 3.6. And (therefore) they cleaue to God and vn­claspe with sinne, fearing his iudgements, and feeling his louing fauour, when the other go on still, and are punished, Prou. 22.3.

Ʋse 2 An admonition to Christians, wisely to looke into themselues, when a iudgement of such griefes is sent. For, where a grieuous Pestilence walketh, there are great sinnes and grieuous that make way for it, in Towne and Countrey: which is true, and would be considered in euery other iudgement of God that is strange and grieuous. For, where he so visiteth, he is forced by Mans impu­dencie in sinning so to visite. As the world groweth in wicked­nesse, so of the seede of sinne it bringeth forth, according to the growth of that ill weede, a like growing and proceeding in Plagues and Iudgements. God hath new punishments for new sinnes, and strange Plagues for strange offenders: the store-house of his iudgements can neuer bee emptied. It (therefore) much concerneth Christians well to obserue the workes of God, whe­ther they be done in mercie, or iustice, in his Church: and if he execute iustice in it, whether after the common rule, or extraor­dinatily. For, if his strokes be other then vsuall, the sinnes so visi­ted, are more then common and ordinarie. This meditation will make the godly wise, in such varietie of iudgements as haue within these few yeares shewed themselues among vs, to feare, not them so much (though they bee all fearefull, and fearefully wrought) as the more fearefull sinnes of the State and Times that caused them; nor (onely) the rod, but (chiefly) the striker. But because we saw nothing extraordinarie in so long and strong a Plague, as so much and terribly wrought in London and all Eng­land, so few yeares since, and do see nothing but common mat­ter in those varied Plagues, which (the yeares after fearefully and successiuely followed that; therefore We are not wise to consider our end, Deut. 32.29. And it is to be feared that we are giuen vp to the hardnesse of our heart, to walke in our owne counsels to our deepe de­struction, Psal. 81.12.

The deliuerer (here) is the Lord: for, it is said, He, that is, the Lord will deliuer thee, &c. and the deliuerance is from a most grie­uous stripe of Gods hand, in a Pestilence of griefes. The Do­ctrine is:

The Lords deliuerance is onely, or chiefly to bee trusted vnto in most grieuous afflictions. This was spoken of in the first verse: the words, (shall abide vnder the shadow, &c.) the first Doctrine there. He is for a shadow against the burning heate: and his Name a [Page 33]couert for the storme, & for the raine, Isa. 4.6. that is, in all weathers, hote or cold, he will be our defence and hiding place. For this cause Dauid giueth him the speciall name of a deliuerer, Psal. 18.48. and 144.2. and godly Iehosaphat made him, and the tower of his name, his and his peoples (onely) Shield and Sanctuarie against the vnited strength of Moah and Ammon with other their parta­kers, 2. Chron. 20.4, 5 6. &c. He that keepeth all our bones is a good keeper, not one of them is broken. Psal. 24 20 and who will not there put his treasure, where it is sure to be kept? and trust him with all, whose administration saueth all? Satan and his ministers (like Hunters and Fowlers) lay their snares and nets to entrap vs: but God breaketh the snares of the vngodly, and heweth all their cords asunder that seeke our hurt deliuering vs; or, vnder the lap of his prouidence, in his secret place, hiding vs, Psal. 32.7. The Reasons:

That God onely or chiefly is to be trusted vnto in most grie­uous Reason 1 afflictions may further appeare. First, because all other re­fuges are vaine, Psal. 60.11. Nay vanitie, 62.9. or as the house of a Spider, Iob 8.4. Now, what is lighter then vanitie? and sooner gone then the Spiders house? Such is all repose in Man, when we go from God to him; and from his word to mans helpe. Hope is said to be the anchor of the soule, Heb. 6.18.19. Cast wee this anchor on man, and no sooner shall a storme rise, but it falleth a­way. Cast we it on any creature, and it can be no surer then the creature it selfe. Cast we it any where vnder the clouds, and it will proue vncertaine, as all things vnder the Sunne: but cast we it on God, and let it enter within the vaile, And it standeth as mount Zion that cannot be remoued. When therefore we go not directly and first to God, nor to the key of the meanes by him taking all at his hands; all helps of men are vaine, and couers of men but Spi­ders houses.

And secondly, it is no better then witchcraft, to seeke the pre­uention Reason 2 or helpe of any sicknesse (be it the most grieuous Pesti­lence, or other disease) from any person or meanes, before, or out of God, who hath promised to turne vp our couch at all such times, If we rest on his blessing, 2. Chron. 16.12. 2. King. 1.2, 3. For if we seeke to meanes, and not to God, or to God in meanes with­out repentance, we put trust in them and not in God (which is a [Page 34]kind of witchcraft;) and so shall be sure not to be deliuered, ha­uing him and his hoste of the meanes against vs. Also, where God is not reconciled, and where meanes be vsed, not to serue his pro­uidence, but to crosse his power, both God and meanes will worke to our destruction. And so, if our faith cannot teach vs; the incounuenience of trusting to any for our deliuerance in dan­gers, but to God onely, or chiefly, may and should.

Reason 3 Thirdly, that onely or chiefly is to be trusted vnto in afflictions, that God hath commanded to be rested on, that is, his deliuerance, and him the deliuerer. Psal. 50.15.

Ʋse 1 A reproofe of those, who in affliction by sicknesse or other­wise, make God their last refuge, who should be first sought: and who, when they should come directly to him, are taken by the way in the snares of worldly feares, shifts, and confidence, as hath bene shewed alreadie.

Ʋse 2 A comfort to the righteous that put trust in God. For, when mans helpe faileth, and meanes are wanting, they haue a Deliue­rer. If God send the vncomfortable Pestilence, and they be as men forsaken and helpelesse: if the Physitian will not come neare them, and their acquaintance may not: yet in all this solitarinesse of visitors and sicknesse, they neither want companie, nor lacke comfort, hauing God for their Physitian, and Gods Angels for their visitors. Where, for a supply of worldly comforts, they haue store of heauenly: the promises of the old and new Testament are in bed with them: and they haue in their keeping, restauratiues of the holy Ghosts owne compounding; the Lord draweth neare to their tabernacle, and his word is neare in their hearts. Also, hee sendeth his Spirit and healeth them: or he cheareth them with such a draught of his grace, and so comforteth, and is with them by spirituall supplies in corporall straites, that they want nothing; their faith is strong, and their patience vntouched: and in those comforts, which they then, and there receiue, they walke with E­lijah, till they come to the Horeb of Gods presence by death, pas­sing thither with a ioyfull heart and head lift vp aboue all surges and waters, 1. King. 19.8. Whatsoeuer our afflictions are, if we make God our refuge in them, they are but exercises that keepe away sicknesse, and bring health, euen that which maketh vs strong in God: and we may say of them, as Iosuah & Caleb of the [Page 35] Anakims, They are bread for vs, Num. 14.9. that is, they spiritually strengthen vs, as bread doth the heart of man, Psal. 104.15. Hence it is that the godly lie downe in so great securitie, when their ene­mies being men of great authoritie and meanes, are in feare; ha­uing their foure-hundred men with Esau, to guard them, Genes. 33.1. Yea, a poore seelie creature, that hath no abettor nor deli­uerer among the sonnes of men, and is like a low hedge that eue­rie man goes ouer, hauing this confidence, which is to trust in God though he kill him, is not dismaid with any thing, and hath per­manent and substantiall comforts; when the Giants of the earth, like that Giant of Gath. 1. Sam. 17.4, 5, 6, &c. (notwithstanding all the confidence which they haue in their worldly munition, and other meanes of safetie) haue not an houre of true comfort in all that thicke clay, Habac. 2.6. more then Golijah, whose Sunne went downe at noone vnto him, after the Lord had stricken him in the forehead with a simple stone, 1. Sam. 17.49. So much for the great affliction, out of which God will deliuer his children. The meanes by which he will do it follow.

NOW the meanes by which God will deliuer his people in their affliction, are, the wing of his fauour and truth of his promise, his fauour is here spoken of in a metaphore, taken from the Hen, which gathereth her yong ones vnder her wings: and this si­militude our Sauiour himselfe vseth, speaking of the like affection to his people, Math. 23.37. the meaning is, that God is to his Church, as a Hen to her chickens when any danger is neare. For, then he spreadeth the feathers of his fauour ouer her: and then he carrieth his tender Church on high vpon the wing of his proui­dence from troubles at hand, Deuter. 32.11.12. Esay 46.3.4. The Hen, when any danger is toward her yong brood by some sharpe tempest, or aires, or deuouring birds of the aire, casteth her wings abroad for their preseruation: So when any thing is threatned to Gods little ones by the tempests of the time by boisterous aires, and by Satans outrage in wicked persons, those impure, (not fowles of the aire,) but beasts of the earth, God (very presently and most graciously) draweth them into a secret couer, as it were [Page 36]some broad wing of safetie from all iniuries of men and diuels. And this he doth by an extraordinarie worke, or ordinarily by his word in the mouth of his seruants, which is the wing that hee spreadeth ouer them, and call by which he clocketh them to him­selfe in this world. The Doctrine that ariseth from hence is:

God still watcheth his Church to hide her in his prouidence a­gainst all troubles and harmes: Doct. And what can the raine and flouds do against her whom hee hath builded vpon himselfe? Math. 7.24.25. But the people that trust in Iehouah, are so buil­ded: and he attendeth them with his eyes, Psal. 32.8 and at euery turne helpeth their wandrings. He goeth in and out before them himselfe, and knoweth all his owne by name, Ioh. 10.3.4. He hath grauen them vpon the palme of his hands, that is, he can no more for­get them, then a man can forget that which he hath continually in hand: and their walls are euer in his sight, Esay 49.16. that is, he alwaies looks vpon them to remember them with some turnes of his fauour: and how can they be better watched or surer kept? Men that watch a Citie, must sometimes sleepe: But hee that keepeth Israel will neither stumber nor sleepe, Psal. 121.4. The Reasons.

Reason 1 If birds can do this to their yong, much more God if they that haue but receiued this tendernesse, much more God that gaue it. Or, is not God nearer to vs then yong ones are to their damme; We being members of his owne bodie, and the apple of his owne eye? Zachr. 2.8.

Reason 2 Secondly, this text that compareth the prouidence of God, I meane that by which he watcheth ouer his Church and peculiar people, to the eye and wings of the Hen that are euer readie to succour her young, doth proue that as his care is alway watch­full for their safetie, so his power doth neuer sleepe while their safetie is in question.

Vse 1 A reproofe of fearefull persons who crie out and faint in light troubles as if they had no helper; and who tye the prouidence of God to the things they see, drowning their best eye sight in floods of vnbeliefe, because they see not their hope. The little finger of that heauy hand that was vpon Iob, in the top of Gods fauour and losse of all outward things, do [...]h more wring them, and more vnsettle them, then the whole did him, who (yet) yeelded [Page 37]to God when the storme was at the worst, saying: though he kill me, I will trust in him, Iob. 13.15. that is in God, who hath bro­ken me, almost vnto death. Some binde the helpe of God so to one friend, that if they loose him, they count all lost with him: some so limit his sto [...]e to one yeeres crop, that (failing of that) they fare and take on as if his whole store-house were emptied: some, so rest in these vncertaine things of health, beauty, riches, worldly credit and fauour, this and that childe which thy loue, ra­ther aboue God then in him, that, if he take away one or more (as they be affected to one or many;) they dispairefully giue vp all, and neuer looke for merry houre againe: and some, if God cast them downe by sicknesse that hee may take them vp by his gift of health, fret and charge God, as if there were no heauen hereafter. These, and the like fearefull and vnbeleeuers (both) discredit Gods prouidence, and falsifie his truth: for, how can they, that be thus minded, beleeue that God hath a continuall eye of care ouer them, and large wing of defence for them when changes come?

A comfort to good Christians, teaching them to expell di­strustfull Vse 2 feare in all alterations: though their enemies bee neuer so mighty, yet he, who is their defence on their right hand, is mightier, and they shall stand inuinsible against all men and di­uels that would hurt them, Mat. 16.18. Wisdome hath builded her house vpon so many and sure pillers of Gods defence, that the whole and euery stone in it standeth as mount Zion, Prou. 9.1. Psal. 125.1. that is, euery Christian as well as the whole Church of Christians, is partaker of the safeties of Sion. Euery true Christian is a liuing stone in this house, 1 Pet. 2.5. and therefore if any such Christian, as it were stone, should be pulled downe, the whole would come after.

Quest. You will say: but, they are wronged, Quest. and sore thrust at, and sometimes slaine?

Answ. To which I answer; first, for their wronges, Answ. that it is not meant that no man should wrong them, but that no mans wrongs should quell them: and for assaults: it is certaine they haue been and shall be assaulted daily, but God will put vnder his strong hand that they shall not be ouercome, 2 Cor. 4.8, 9. and Christ denieth not but Men may kill their bodies; yet the comfort is: [Page 38] they that kill their bodies, cannot damne their soules: when they haue gone so farre, they can goe no farther, Mat. 10.28. Wisedome fore­saw all this; and therefore did she build her Castle so strong, Prou. 9.1. If (then) the world be thy enemie because thou shewest thy selfe in a good cause, feare it not, nor all that it can make against thee. for, he that is in thee is greater then he that is in the world, 1 Ioh. 4▪4. his power is alwaies exercised for thy preseruation: hee that set thee on worke will helpe thee: and who is so mighty as the Al­mighty? If God send sicknesse, (say it bee that of the Pestilence,) which is alwaies fearefull and (for the most part) deadly; and, if this sicknesse, so sent, light vpon thee; thou hast no reason to cast away thy confidence, in the greatest terrors of it: for, if (with Da­uid when, by Absalom, his rebellious sonne, he was banished from the Arke and Tabernacle thereof at Ierusalem,) thou resigne vp all into Gods hands, thy life or death as pleaseth him, 2 Sam. 15.25, 26. thou haft as good assurance as may be, being kept by that visitation, as by a chaine, from the Arke of the publick Ministerie, and from the Tabernacle thereof, the great congregation; either to bee resto­red to the earthly Ierusalem, the house in which the publick Mi­nister and people praise God together; or, by thy preferment in death, to haue thy soule carried vp to the Ierusalem aboue, where thou shalt praise him without ceasing (perfectly) in his owne pre­sence with Angels and Saints innumerable. Though men forsake thee, God will tarrie with thee by his comforts in thy flesh, and by his spirit in thy heart, Iohn 14.23. when thy house is shut vp, God (that cannot be shut vp) will prouide a large walke for thee in the pleasant gallery of thy good conscience: when men write, Lord haue mercy on the doore, he will shew mercy within doores: when men keepe thee darke, he will giue thee light: when they close vp the windowes of thy chamber, he will set open the win­dowes of his Kingdome: and, when they go from thee, he will come vnto thee, & sup with thee, Apoc. 3.20. When God restraineth the fruits of the earth by keeping in his raine, or by giuing it in excess, with the breaking open of the flood-gates of his waters; he hath his Boaz of secret prouidence, as (long agoe) for godly Ruth, Ruth 2.8 9. so (still) for his faithfull children that they may eate, and their soules may liue. And, when the wicked, who haue not God for their hiding place, shall, vpon the bruite of euery calami­tie [Page 39]and crosse comming, runne hither and thither as men without hope, or distracted; thou, knowing in whom thou hast beleeued, maiest hide thee with the feathers of Gods truth and faithfulnesse, and goe to thy Father, Luke 15.18. the words that follow, are, in effect, the same that the words are, which we lastly heard, and the repetition is safe for vs, Philip. 3.1. for, therefore doth God speake twice that we might heare him once: and because, through our imperfect state of faith, we come fearefully, as vpon the waters, with Peter to Christ in long, and great troubles, Mat. 14.29, 30. therefore are the words doubled that we might haue the stronger consola­tion. So much for the first of the meanes by which God will deli­uer his people in affliction. The second, and more principall fol­loweth.

BY the truth of God, is meant the truth and faithfulnesse that is in all his promises; or the truth of his promise, and truth in his word. He that hath promised is faithfull: but if I would know how much he hath promised, to whom, and vnder what termes; I must bring all my considerations to his word, as to his onely or best seale and standard. By it al his truth is allowed as vnder seale, and measured truly as at a iust standard, and this truth is one with the word, or with Gods truth in his word, Iohn 17.17. Also; this truth is called the godly mans shield & buckler, because it is as a shield & buckler vnto him against al the arrowe-heads & thrusts of affliction, & so wardeth the blowes of those crosses that come in the Pestilence, in sicknesses, in malicious enemies, & in other trou­bles of bodie or minde, that they shall not strike him to death, or turne him to hurt; taking, in his defence by faith, the promise and truth of God for his shield and buckler.

So, the meaning is: they that keepe within the compasse of Doct. 1 Gods sure word, can neuer take hurt. And it teacheth that the truth of GodLam. 3.22 cannot faile, and what he hath promised, shall bee done. Blinde Balaam, in his Parable, could say, shewing how true God is (alway) of his word: hath he said it, and shall hee not doe it? as if he had said: may it be that Gods words and deedes should not meete? or, will any beleeue that he cau say one thing, [Page 40]and doe another? or, if he lack not will, doth he want power to doe as he saith? for, hath he spoken, and shall he not accomplish it? shall any thing hinder his purpose, or weaken his power? So, where by Hosea the Lord saith I am God and not man: Hosea 11.9. what can his meaning be, but that, being God, hee changeth not like one of vs, and repenteth not like man? In Malachi, he put­teth himselfe to the triall, asking the sonnes of Iacob if it were not so: for he saith, I change not, and yee sonnes of Iacob are not con­sumed, Malac. 3.6. as if he had said; I promised, not to consume you: and you can tell I haue kept promise with you; for ye are not consumed to this day; so, I change not, your selues being iudges. Now, as God repenteth not; so his gifts and calling; that is, the peculiar endowments of his elect, linked together (vnseparably) in their saluation, are without repentance; that is, are neuer taken from them, Rom. 11.29. And, he that hath promised, is faithfull, I. Cor. 10 13. saith the Apostle: his meaning is, that he is not (at times) but (alway) so: or, alway iust in word, and euer faithfull. Mens promises are yea and nay; his promises are yea, and Amen, 2 Cor. 1.20. when it is said it is done, if he speake the word; but wee say and vn-say; and so, say and doe not. The reasons:

Reason 1 It is sealed that God is true: and Christ, speaking of himselfe, as God, saith: I am truth, Iohn 3.33. and Iohn 14.6. that is, to be true, or (rather) to be truth, is of his being: and therefore to denie his word, is to denie himselfe: but God cannot denie him­selfe: and therefore God cannot but keepe his word.

Reason 2 Secondly, God cannot breake by vnfaithfulnesse, Rom. 3.3. for, he is righteous: nor be hindred by weaknesse, for he is Almigh­ty, 1. Ruth 21. Apoc. 1.8. He promised the land of Canaan to A­braham; and all the rebellions of his children could not make him to falsifie his word; but at the time appointed, they received the promises, and inherited the land: so he promised Israels deli­uerance from Aegypt, and returne from Babylon; and hee brake not an houre with them: and when the fulnesse of time came that God should send his sonne, he sent him: Gal. 4.4. and when it was time he should come, he came: as he kept touch with Abraham for a sonne, Genes. 21.1. so hee kept his word truly with vs for the sending of his owne sonne.

Reason 3 Thirdly, God when he sweareth, sweareth by himselfe; not only [Page 41]cause he hath no greater to sweare by, but because hee changeth not, as an oath is immutable, Heb. 6.18.

An admonition, not to distrust God, any way, where hee hath Vse 1 giuen his word for our safetie and welfare: for, if it be intollera­ble to discredit an honest man in his word; how intollerable is it to call Gods truth into question? If then God haue promised to those that feare him, that nothing shall bee wanting vnto them, Psal. 34.9. let not such doubt, in the wants of many, to bee prouided for. In the wildernesse, he plowed the heauens for his children, and fed them with the bread of heauen. Psal. 78.24. so, they that followed Christ were fed by miracle, in the faile of meanes, Ioh. 6.11.12.13.14. If the furnace of Pestilence be heated seuen times, yet God can make his children to walke in the fire of it without hurt, as his three seruants did in the fierie fornace, and were not touched, Dan. 3.19.25.27. and, when thou canst see no way through the red sea of thy many and great troubles, the deliuerer of his people can make one, Exod. 14.21.22. stand still in the meane season, and thou shalt see the saluation of God, verse 13: be­leeue that God will doe what hee hath promised; and what hee hath promised, he will doe vnto thee. But, that thou maiest not mistake by that hope that maketh haste, which is the hypocrites hope, and not that branch that groweth vpon the tree of faith; remember that the Lord is otherwise to be found in trouble then he hath promised, and that his promise is no other then that which is written in his word, Psal. 119.114. & 73.17. they that know not it, know not what he hath promised, nor wherein hee will deliuer them: for, it onely is Gods mouth and Oracle to his people in troublesome times. They (therefore) who haue beene ill hearers or despisers of the word in their good daies, when the euill day is come, and God meeteth with them in the burning Pe­stilence or some other way, as he doth with those that contemne his seruice, or carelesly serue him, Exod 5.3. cannot tell whither to turne, or what to doe: for, they cannot raise themselues with the truth of God, which they know not: and they must needes sinke vnder his iudgements which the feele. Let them consider, that neuer care to reade in the word, their soule may fall into trouble: and where is their comfort in trouble, when the word is so strange a Gospel to them? Gods shield is in his word, and [Page 42]Gods truth is his word: being (then) ignorant of the word, in the day of thy affliction: where is his shield to defend thee? and his truth, to be thy buckler of defence against Satans accusations that peirce thy soule, and the worlds-armies of vexations that gall thy flesh?

Ʋse 2 Also, in Gods example (here) wee haue what to follow, if we will be followers of God as deare children, Ephes. 5.1. for, doth God keepe all his promises? then, we learne to be iust in ours, and like our heauenly Father, Mat. 5.45. That we may bee so, we must take heede of that rashnesse of mouth which is in ma­ny; whose mouthes talke of vanity, and their right hand is a right hand of falshood, Psal. 144.8. that is, who promise largely, shaking hands vpon the same; and keepe no promise. But a Christian should keepe his promise, though to his hinderance, Psal. 15.4. and, he that will be a follower of God, must follow him in the true performance of his sayings. And, (here) as Peter said to A­nanias; whiles it remained, appertained it not to thee? that is, was it not in thy power to giue it, or to keepe it? hee speaketh of the money that he (dissemblingly) gaue, Act. 5.4. so before the word goe out of our mouth, we are at liberty to promise, or not; but, when our word is past, our lawfull word is our bond in heauen to all our promises: which, if it hold vs not, wee lie not vnto men, that is to men onely, but vnto God: know (therefore) that Gods law bindeth a Christian to keepe his oath, and law­full promises: and that, though man cannot, God can and doth take hold of our words so soone as they goe out of the dores of our lippes. And, though mans law meddle not with trifling pro­mises; Gods law condemneth for idle words, Mat. 12.36. which would bee considered of those that followe not God, but the winde in their promises: And, what constancie is there, in the winde? so much there is in such mens promises. Hence it is, that as when the winde bloweth, we heare a sound, but nothing that we can hold: so when promises are made by some, we may heare sound of words, as of wind; but, beside words that we cānot hold, there is nothing to hold by but a blast of promises that change with wind & weather. And so, as words are called wind, their pro­mises are no better. But this is meant of promises that be lawfull, & in our power: for, vnlawfull, are better broken then kept. I call [Page 43]them vnlawfull, when they tend to another mans hurt, or the Common-Wealths hinderance: as when a true Man, in his feare, promiseth to a Theefe that will spare him, to bring him such a summe of money, at a day, the promise is not to be kept, because it is to the common-wealths hurt to feede such a viper in the bo­some of it, and not (onely) to his owne particular losse. And Dauid speaketh not of the generall, but of a mans own hinderance in the case of keeping promises, bound with an oath. Also, we may not hurt our brother, whether we be in bonds to that harme, or at li­bertie. But, though it be to our owne hurt, and an oath be gotten of vs (though deceitfully) to it, we must do as we haue sworne; that it may appeare we haue a greater feeling of Gods dishonour then of our owne losse and hinderance. Other descriptions of the Plague of Pestilence follow.

THe Plague of Pestilence is further described, and here by a fi­gure of the effect; being called terrible, specially in the night: because by the helpe of the darknesse thereof; that which causeth great feare at other times, striketh with greater feare then. For, the night is a solitarie season, and solitarinesse increaseth feare, and as light causeth boldnesse, so darknesse is cause of feare. When God striketh with the Pestilence, that stroke of his hand is terri­ble at all times; specially in great townes and in the night, when (enuironed with vncomfortable darknesse) they shall haue fit time to consider how suddenly, and how many God perempto­rily citeth to their graues by that kind of death; when they shall heare such groning voyces, and so many fearefull shreekes and outcries of men & women, old and young (almost) in euery house round about them, with the dolefull noise and long tolling of bells for those that are dying; and when, at midnight in some Cities, to the wofull groanes of the visited shall be added the dis­mall voice of the buriers of those that die in that sort, saying: bring forth your dead. This terrour is noisome in the day, but the night makes it worse. Therefore God to adde to the sharpenesse of the vis [...]tation wherewith he visited Egypt, when his people went out, inflicted those strokes at midnight. For, the text saith, [Page 44]that in that night there was a great crie in Egypt; because there was no house where there was not one dead, Exod. 12.30. It would haue grieued them in the day, but it grieued them much more in the night. So Christ, to make his terrible comming more terrible, saith: There shall be a crie as midnight; the Bridegroome cometh, Math. 25.6. at mid-day it would be fearefull; it will be more fearefull at midnight, the time when (commonly) all are asleepe; but the godly shall be deliuered from these cries of the night, at least, from all the feares of them, and of the night it selfe. For, the Pestilence it selfe is fearefull, and the night maketh it more to bee feared. From whence we may learne two things.

Doct. 1 First, that the worke of this grieuous sicknesse is dreadfull: but this hath bene proued before and shewed already.

Doct. 2 And secondly, that the night (considered in it selfe) is a time of feare. The places before alledged out of Exodus and Mathew, proue the same; and the godly are exempted from it. For the Lord promiseth such, that they shall sleepe, viz. without feare, Leuit. 26.6. and Dauid by this priuiledge of Gods children; lies downe in hope, and dwels in safetie, Psal. 4.8. Iob saith, that (then) the godly shall not feare, or that they shall sleepe without feare; but the wicked shall so feare, that their eyes shall faile, and their hope be as the giuing vp of the Ghost, or as a puffe that suddenly vanisheth, Iob 11.19, 20. And why should Salomon tell the Schollers of wise­dome, that if they slept they should not feare, or be made to feare, and that their sleepe should be sweete, Prou. 3.24. if the night were not fearefull, and the godly were not sure to be freed from the feare of the night? or, why should the godly man binde the commande­ment vpon his heart when he goes to bed, that it may watch for him when he is in bed, Prou. 6.22. If there were not feares by night, or feares of the night, that without such a watch about him might hurt his sleepes, and hazard his soule? To be short; for this the wicked are said to lie downe in sorrow, Esay 50.11. as the righ­teous lie downe in peace, Psal. 4.8.

But the godly haue bene troubled and much shaken with ter­rours by night: Obiect. for, euen Iob himselfe was feared with dreames, and astonied with visions. Iob 7.14.

I answer, where the godly are said to be exempt from the feare of the night, Answ. it is not spoken to exempt them from all feare; but to [Page 45]free them from all cause of feare, or inconuenience by such feare. For, it is not said in the text, that they shall not feare, but they shall not be frighted, or made to feare by any such terrours; and the mea­ning is, that that feare shall not preuaile against them, as it doth against the wicked, who from the darknesse of the night passe to vtter darknesse, or it may correct their mistrust in God, but not ouerwhelme them with an horrible dread, as it doth the vnrighteous. The reasons of the doctrine are:

First, the text calleth it the feare of the night, or the night that Reason 1 causeth feare.

Secondly, experience (which is a sure teacher) manifests as Reason 2 much both in men and women, who (ordinarily) feare more by night then by day.

Thirdly, then our enemies and euill persons are most readie to Reason 3 annoy vs, and wee most vnfit and vnreadie to saue our selues from hurt.

An instruction at night before we go to bed, by humble and Vse 1 faithfull prayer to commit our selues to God, soules and bodies, depending vpon the watch of his prouidence for their safetie. For, where are such feares, there should be great care had for the ha­uing of his munition against them, Psal. 55.17. and what greater securitie, then to sleepe in the armes, that is, keeping of our faith­full Creator, 1. Pet. 4.19. but, if the Lord keepe not the Citie, and euery roome, and person in it, all other keepers and watchmen watch vainely, Psal. 127.1. If he watch not the bodie, who shall keepe it? and if he leaue the soule, who shall giue good thoughts vnto it? Let vs (therefore) in the day by well doing, in the night by prayer commend our selues carefully to God for his prote­ction: and we shall haue good Angels for our keepers, good rest for our bodies, and Gods good Spirit for the guest of our soules. Without this we shall sleepe in Satans bosome, and become Sa­tans husbandrie for execrable lusts, Math. 13.25.26. For, the watchman being departed; the enemie will come into our field by night, and sow tares of vncleane affections, where that watch­man had sowed good desires, as it were, good seedes in vs for the haruest of life.

A reproofe of those, who for want of prayer, leaue the field of Vse 2 the heart to the diuels husbandrie. Such do little consider what [Page 46] feares the night bringeth with it, that God may giue leaue to Sa­tan, and his vncleane spirits to haunt their chambers and sleeping roomes, being kept with no better watch, that theeues may come, and robbers by night and kill them, Obad. 5 that their dreames may fright them, and their owne beds be ra [...]kes vnto them, that fire may take into the rafters of their very bed-roomes and burne them, their house, goods, and dearest children with them to de­struction. That darknesse is clad with feare, and that such feare is much strengthened with the priuatenesse of the night, they little consider these dangers and a thousand more in which they sleepe, who take not their sleepe at Gods hands by prayer for their safe­tie, nor deliuer the key of the house to him onely, who (onely) keepeth Israel. If such complaine that they haue broken sleepes and much vnquiet rest, where others sleepe soundly and without feare: what maruell, seeing by such brutish forgetfulnesse of God and neglect of themselues, they sleepe not in his fauour who giueth his beloued sleepe: Psal. 127.2. Acts 12.6, 7. Sometimes the best may find their sleepes vnquiet, and dreames fearefull: but in these outward discomforts, they haue that peace that the wicked know not, the light of Gods countenance is vpon them, and they haue much ioy of heart; where the other lie in darknesse and sorrow, and can neither find rest in their beds, nor comfort in their waies, God being their enemie, and themselues out with themselues. Lo (then) the blessed fruit of those that get leaue of God by faith in his prouidence, to vse his bl [...]ssings, in respect of their wofull estate, who taking them in the nature of vsurpers, without prayer, lie downe in no peace. Another description of the Pestilence fol­loweth.

THis sicknesse is further spoken of by comparing it with a fly­ing arrow: or, arrow shot by the hand of a strong Archer, which cometh speedily, and pierceth deepely: sometimes it kil­leth presently, and (commonly) before it be seene. So Gods swift arrow in this kind of death, as it destroyeth terribly and without mercie; so it killeth suddenly and without warning. For, some it hath taken away in the middest of their sports; as they haue bene [Page 47]playing at the tables, as they haue walked in the streets, as they haue passed by the way, and when some said peace, 1. Thes 5 3. and least thought of death: euen then this infectious arrow pierced to the heart. The summe of all is. When God sends the Pestilence, or any other iudgement in some haste, to a land or priuate place, it cometh as an arrow out of a bow.

Where we learne, that Gods messengers and seruants sent in Doct. 1 this deadly sicknesse, or any other visitation for sinne, are swift and vnresistable. For, the Pestilence our selues do know, how soone it is taken: how small a matter brings it: with how little a winde it comes: and how suddenly it passeth to the head, and pierceth to the heart. Seuentie thousand in lesse then three dayes, and in a land not very large, died of it. 2. Sam. 24.15. So,Exod. 12.29. when God would shew his power, by death vpon the great armie of the King of Ashur, he smote by an Angell in one night, an hundred, fourescore and fiue thousand, Esay 37.36. At another time he slue three and twenty thousand in one day, 1. Cor. 10.8. And because Herod would not giue glory to God, he was presently smitten by an Angell in all his glorie, Acts 12.23. The reasons.

He that so quickly made man of the dust, Genes. 2.7. can as Reason 1 quickly turne man vnto dust: and for the Pestilence or any other destruction, if he speake but the word; and how soone is a word spo­ken? it presently comes. He is the Centurion of this great hoast of all the creatures, If he say to one go, he goeth, and to another come, he cometh, Math. 8.9. Psal. 105.16.31.34.

Secondly, he can send by his Angels that swiftly execute his Reason 2 commandements, and (as it were) flie about them, Psal. 103.20. or, he can command the diuels, who in an instant (commanded by him) can as well corrupt the aire with Pestilence, as the riuers with bloud, Psal. 78.44.49.50.

Thirdly, God hath power and may command: and (comman­ding) Reason 3 lackes not authoritie, and will be heard.

An admonition speedily to turne to God, who is able (so spee­dily) Ʋse 1 to turne vs to destruction, Ioel 2.12. For, should we not meete him with an armie of prayers, who can come against vs so quick­ly, and so strong with armies of death in the Pestilence, and other innumerable diseases? Luke 14.32. He can send to vs by flying messengers: and shall we not seeke him by speedie repentance? [Page 48] Amos 5.6. It is not long since his arrowes flew among vs, and he (yet) hath his quiuer full of them, to trouble our aires againe, and with a fresh charge to shoote at vs by the contagious Pestilence, in Towne and Countrie: should we not therefore dread to make God our aduersarie; or, (being made our aduersarie by sinne) should we not agree with him quickly, Mat. 5.25. who can so quick­ly destroy vs if we stand out proudly against him? If he finde dis­order and impenitencie in our houses, or selues, he can visit for it with flying arrowes, and punish it (when he is disposed) with pre­sent death: and should not this constraine vs to expell sinne and iniquity, euery priuate person out of himselfe, and euery faithfull publick person out of his familie and gouernment? should it not moue the Christian housholder, christianly to order both himself, and others vnder him, whether children or seruants by the word, bringing them to Sermons more carefully, and more orderly to prayers at home? for how soone God can take vs away, wee haue heard, how quickly he will, we know not: also, should it not perswade the publick Magistrates, with the sword of his of­fice, not lightly to pare away, but vtterly to cut off all proud and rotten sinnes that abound: yea, soundly to correct to a reforma­tion, all publick and grosse, both enormities, and offendors; as swearers, drunkards, fornicators, prophaners of the Sabbath, diso­bedient to Parents, and authority, with such like, seeing he beareth not the sword in vaine? Rom. 13.4.

Vse 2 A terrour to those, who haue no hope but in long life: for, death may come, they know not how soon (and it commeth sud­denly to many): and when it is come, it will not be answered with an, I pray thee haue mee excused, Luke 14.18. If we be not ready, it will take vs as we be: and when it knocketh, if we will not open, it will cast vs open. The godly preuent this hardning, by liuing so, that is, so repentantly and holily, during their short time here; that, when the flying arrow of death, sent from the hand of their supreame Lord, shall make toward them, they are euer in fit state to meete their Sauiour. To such, present death is prepared death, as it was to Simeon and Anna, who waited for Christ in the Tem­ple, Luke 1.25.36.3 [...]. and they cannot dye suddenly, that dye so. Contrarily, the carelesse, and they that put off death, by tur­ning these flying, into creeping arrowes, can haue no such hope in [Page 49]their death, which commeth as a theefe to their house, Matth. 24.43. and not as a Messenger, to bid them to the Supper of the great King, Luke 14.17. They will not vnclaspe with the comforts of their deare life for the toilesome life of mortification and precise­nesse in Gods seruice: for, they are lustie and strong. Therefore their death cannot be good nor comfortable, but irkesome and violent, of which they are ouercome: not yeelding to it as the Saints, but mastered by it, as they who say with Iulian; Galilean, thou hast preuailed, so hee spake of Christ, and so speake they of God, when they find he is stronger then they.

A reproofe of those, who, when God shoots the infectious Vse 3 arrow of Pestilence at a Towne or City, promise to themselues safe­tie; because they dwell farre off, because that part, in which they inhabit is free, or because they dwell in the Countrie, and not in the Towne. For, cannot God reach them wheresoeuer they dwell in the East or West? Is his arme shortened? Doth any arrow misse that he shoots? and he that went progresse from Dan to Ber­sheba, in a running plague, and in lesse time then three dayes: can hee not in few houres goe a little way and visite further from a Towne, then fiue, sixe or seuen miles? where is their safetie (then) in such a case, but in turning to him that threatneth them? And how can they auoide this arrow, but by watching (still) the fall of it in their penitent liues?

Neither is this only true in the arrow of the Pestilence, but in e­uery arrow of his quiuer, if he shoot at vs by enemies, by morta­litie of men, by murraine of cattell, or by cleannesse of teeth, and leannesse in all our quarters, what can ward any of these arrowes, but repentance, and our turning to God? He that will auoide an arrow, must turne the face, and not the backe vnto it; and hee must looke toward God, and not from him by impenitencie, that will reconcile him. A further description of the Pestilence followeth.

VVEe haue in this Verse two effects more, whereby this 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 [Page 50]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, Ʋer. 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 Ʋalley 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 [Page 51]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 [Page 52]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.

Ʋse 2 A comfort to good Kings and Christian states, giuing them great boldnes in the darkest practises of al Popish & hellish Mole-warpes, whose bookes, and other motiues to sedition, walke as the Pestilence in the darke; for, where the Godly can see nothing, his eyes behold, his eye-lids consider, Psal. 11.4. That is, God sitteh not idlely in heauen, but seeth all that is done on earth, either wit [...] [Page 53]open eyes, or as if he winked: for sometimes, he discouereth a se­cret presently, as with open eyes, & makes vs see it: somtimes not presently, but at lesure, as if he would take time to bring it to light: but euen then, his eye-lids consider or hee deferreth the matter, as if he slept; that is, his bright eye is vpon their first thoughts that deuise this euill in their hearts. There is a league and kindred of wickednesse among bad Subiects, and they ioyne with Samp­sons Foxes, if it be to carrie firebrands to burne the corne-fields of the Church, Iudg. 15.4, 5. but the foundation shall bee cast downe, that they haue laid craftily, and in the darke, Psal. 11.3. or, as the vntimely fruite of a woman that hath not seene the sunne, Psal. 58.8. so shall all their vniust counsels be: their pollicies shall faile, and their purposes come to naught, and, hee that sitteth in his Temple in heauen shall bring them out of their holes, as he did Faux and the rest of that impious consort that wrought with him at the wall, and in the celler, that graue of powder, made for the buriall of the Gospell: an vntimely end shall meete them, and the pit which they digged for others, shall take themselues: but the soules of the righteous shall escape as a bird out of the Snare: for, it shall be broken, and they shall be deliuered, Psal. 124.7. Another effect of the Pesti­lence followeth.

FVrther, this Plague of Pestilence is called the destruction that wa­steth at noone day, as before it was called the Pestilence that walketh in the darknesse, because (where God sends it) it smites downe in death at all times, and in all aires, and seasons: whether at midnight, or at mid-day: in an open, or close skie: in the purest aires, or in the foggiest and most troubled. Some Writers af­firme that it is called the Pestilence that walketh in darknesse; because in the darke it worketh more violently then in the day, the aire being made groser and thicker by the coldnesse of the night, that is, apter to communicate it more fully and with more force: and that it is called the destructiō that wasteth at noone day; because at the time of the noone-sunne, the pores of the body, as they are more open in the day, so they are most open, and more penetrable at that time of the day: but these two effects of the Plague of Pesti­lence; [Page 54]walking in darknesse and wasting at noone-day; are spoken of to let vs vnderstand that for this, or any other kinde of warning that God shal giue vs by any of his roddes; al times are a like with him, night or day, darknesse or noone-day: also, that, in deliuering the righteous from the fearefull Pestilence or any other punishment of his hand, he cannot be restrained by any impediment of weak­nesse in him, or strength of the disease in vs, be it day or night, sum­mer or winter: for, he can as easily and soone cure a grieuous, as slight sicknesse; and as presently saue a man from death, as any sick­nesse can bring him to it: the rod is in his hand, and the worke of it in his power, to smite with it to a correction, or to death: and, he that can doe what he will, can doe the same when he will: for, his power is ouer time that made it.

Doct. 1 And (now) where we reade of the Pestilence walking in the darknesse, and destruction wasting at noone-day; that is, of punish­ments, ready at all seasons to come against vs when wee sinne a­gainst God: we learne, that as men offend, earely or late, night or day, God hath Plagues at hand to send vpon rhem at all houres: the darknesse shall not hide them, nor the light shew them any way to flie from him: if they escape one iudgement, another shall be ready for them, and the last (if they continue stubborne) ouertake them to destruction, as the red sea did Pharaoh, and his ar­mies, Exod. 14.28. Zophar, in Iob, sheweth that from what Plague soeuer such flee they flee but from bad to worse: from iron weapōs that may strike them downe, to a bowe of steele that will strike them through, Iob. 20.24. Or if they flee from the sword that may cut them, they shall meet with arrowes that will kill them.

Esay the Prophet sayth, there is no escaping to such; for if they flee from the noise of the feare, they shall fall into the hole of the pit; and they that come out of the pit, that is, that come out safely, the snare shall take them, or the snare of death (that will hold them fast) shall be vpon them. So that (here) they are way-laid by three kinds of destruction Feare, and the Pit, and the Snare: feare comming from enemies, the pit from sicknesses, the snare from the snares of death, that shall compasse them; so as they shall not escape, Esa. 24.17, 18. The meaning is, that the hand of God can no way, be auoi­ded by sinners, in one destruction or another; and the Prophet al­ludeth to the taking of wilde beasts; who, if they get from the [Page 55]dogges, as it were the noise of feare, may fall into pits made for them, and there be taken: or auoiding these, runne into a snare, and there be hampered and held till their throat be cut.

In Amos also wee read of such a matter; for who would not thinke that a man escaping to his owne house, from a Lion that followed him, and from a Beare that met him, should be safe and well? But in that house, there is a Serpent that bites him to death, Am. 5.19. Therefore there is no security but in God, or by tur­ning to God in our comming home to our Father: The Reasons of the Doctrine are:

One of the names of God is; The Lord of Hoasts; and the Lord, who if he will haue an enemie to come vpon a Land, need but to Lisse for him, Esay 5.46. Or famine to afflict the Land, need but to call for it, Psal. 105.16. If he do but send it comes, be it Pestilence or Sword, Leuit. 26.25. What shall I say? He hath Armies of Iudgements, and huge hosts of plagues to meet with sinners in their way, till hee haue either humbled or destroied them. He hath sharpe arrowes in his Quiuer, a glittering Sword in his hand, a reuenging hand in his wrath, and noisome Pestilence among his treasures: and therefore what hope to rebell, without assurance to be destroied? Luke 19.27.

Secondly, God should want a 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 Ʋse 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 [Page 56]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.

Ʋse 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 [Page 57]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; Ʋse 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.

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 [Page 58]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 [Page 59]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 v [...] 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 [Page 60]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, [Page 61]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 that caused it, Rom. 6.23. but this hath bene spoken [...] This is the deliuerance propounded, the same further proued followeth.

WHat was before propounded, is (here) earnestly affirmed concerning the deliuerances of Gods people in daies of trouble, when thousands fall. For the Prophet saith, Thou shalt behold these Plagues vpon others, to wit, with eyes of faith and seeing: or God will lay them before thee, and not vpon thee; pro­uided that thou feare before his anger, and loue his goodnesse. And he speaks of seeing, because the experience bringeth peace vnto the godly and many good things: but then they must haue eyes to see his iudgements, and an eye of faith to obserue his loue: his iudgements vpon the wicked, & his loue to them. Where the Doctrine is:

Gods children must not passe ouer Gods iudgements vpon o­thers Doct. 1 with a carelesse eye, nor be without eyes to behold his goodnesse vpon themselues. When they meete with such an ex­perience by day or night, they must haue their day-booke and night-watches for a remembrance of it. So Dauid marked dili­gently, as it were with a Selah, Gods proceedings in mercie to him and his Church, Psal. 32.4.5.7. for where he had done any notable thing for his people, or for his King, he (as it were) foul­ded downe a leafe at it, and committed it to tables of memo­rie. Neither lost he by the hand: nay the obseruation was gaine­full [Page 62]to him, for it ministred great courage to him against that brauing monster Goliah. 1. Sam. 17.37. Abraham (also) was com­forted in God by the same obseruation of Gods former wayes, when out of him, he could haue but small comfort to offer to death his best sonne Isaac, in whose bloud the whole world might seeme then to haue bene drowned, Genes. 22.3.8. Further, it was the practise of that excellent Author of 119. Psalme, who in like case of Gods speciall doings, meditated in his precepts, and considered his wayes, that is, carefully considered them, or wrote them downe. The flesh is dull in these matters; therefore Dauid summons his soule vnto them; saying: O my soule praise the Lord, and forget not all his benefits: Or, let no benefit of his be forgotten, Psal. 103.2. as if he had said; write them vp in thy memorie, and let not thy forgetfull sense keepe the booke of them, or trust not thy senses with them, but write them in thy heart. In another Psalme the same Prophet (for he was a great obseruer of things in his time) doth not onely penne these mercies of God, as in a booke for his owne memorie, but calls others to the meditation, as if hee would helpe their remembrance (also) by reading these things out of his booke to them, and therefore saith: Come and behold the workes of the Lord, Psal. 46.8. as if he should haue said: I haue noted them, and do you obserue them: As if one of vs should say to another: Come and see what times haue bene, and how they be changed; what sicknesse raigned once, and what health raigneth now; what want of fruites at some times, and what abundance at other. This yeare great stormes of trouble, and the next a great calme of peace, v. 9. The reasons:

Reason 1 Gods children must be thankfull for Gods benefits, which can­not be long, if they forget them; nor longer then they be remem­bred: therefore God hath commanded that his high Acts should not be forgotten; as where he hath beene extraordinarily good to his people, or seuerely sharpe to his peoples enemies, Deut. 6.12. and 25.17.19.

Reason 2 Secondly, the Lord doth these great things that they might be remembred, Psal. 111.4. and shall we, by our neglect of them, frustrate his ends?

Reason 3 Thirdly, if men threaten vs, we remember our danger, and count it a dishonestie (if they do vs good,) to forget their loue: [Page 63]and shall Gods threatnings not moue vs, nor his loues make vs thankfull? Shall a heathen Monarch keepe a Chronicle, or day­booke of good turnes done to him by his subiects; Hest. 6.1.2. And shall Christians keepe no memoriall of so wonderfull things done to them by the soueraigne Lord of all worlds?

Lastly, the faithfull consideration of Gods iudgements vpon Reason 4 others, & mercies to vs, will make vs to feare his anger and to loue his goodnesse, Habac. 3.2. Exod. 14.31. Iudg. 5.1. Psal. 78.35.40.42.

A reproofe of the slumbring multitude, that passe no obserua­tion Vse 1 vpon Gods doings, let him be angrie or pleased, they are one kind of men still, and neuer care to draw any thing from his an­ger or kindnesse, for their amendment. Let him thunder maruel­lously with his voice, Iob 37.5. it is but a voyce that passeth by, and when the earth is moued, they are not moued. If hee bring the sea out of his place (as lately he did) to punish our disorder: what great thing doth he worthy noting? His iustice in punishing with so long and fearefull a Plague, is not in our minds: and wee haue forgotten his maruellous goodnesse in the discouerie of the Powder-plot, which is past, as if God had done nothing. The earth hath trembled vnder vs, the heauens haue bene vnquiet and much distempered ouer vs: our houses haue bene tossed and sha­ken with winds: the staffe of our bread hath bene broken: the enemie hath threatned vs at our doores: and God hath taken away the wise man and the Counsellour: yea the righteous perish; and who hath considered? Esay 57.1. Hath the Lord done any thing, to wit, in our opinion in all this? or, have we learned ought by it more, then if nothing had bene done? Haue not his wonderfull works lately done, deserued the pen of a readie writer in euery of our hearts? but we haue prepared them, not as bookes of remem­brance, but as graues to burie his kindnesse.

An admonition to Gods faithfull Ministers; the louder God Vse 2 is in his iudgements, the louder to sound the trumpet of exhorta­tion in their preachings. Our admonitions must not runne alwaies in one tenour, but haue the point put vpon them, as the Lord is more or lesse prouoked, Esay 58.1. For, he hath placed vs in the watch-tower of his Church, that wee might haue an eye to his iudgements. The like admonition to all the faithfull, to obserue [Page 64]Gods doings, and to vse the eyes that he hath giuen them, to see his workes, and not to behold vanitie. It hath beene said of the righteous, that they see the Plague, that is, as they thankfully score vp blessings when they come, so they dolefully record the curse when it commeth, Prou. 22.3. Neither do they see it onely, but hide themselues from it in a pure heart, and innocent life: where the wicked, not fearing the shot of God, neither the artillerie of his iudgements, go on still, to wit, after one fashion, and in their old way of impenitencie and hardnesse, till they be destroyed. Good men will deepely imprint Gods doings; and be sure to haue an arke of prouidence, builded by repentance, to flee vnto when a floud is sent: the wicked (hauing no such consideration) stand naked by sinne in the face of euery storme that is sent, and perish in it. The summe of all is this: they that be Christians in­deed, must and will take a true inuentorie of Gods fauours and iudgements, and set downe in their minds by deepe obseruation, as with a pen of iron, what he hath strangely done, where Chri­stians in face onely haue no such notes about them of his strange acts, and forget all his workes, as if they had neuer bene. Let vs (therefore) not forget Gods acts, his strange acts: neither Gods workes, his fearefull workes, worthy to be had in remembrance. And put it in your bookes what he did so lately; one yeare in a spring of no raine, and the next yeare in a sommer of so much raine: take your bill, or booke of tables, and write what God did scarefully in that great Plague, Luke 16.6.7. and strangely in remouing it. Also, what desolations he made by the sea, in those West-country flouds: or, if we haue forgotten, let vs remember how God set his heauen as brasse against our faces of brasse: and made it to weepe day and night in raine of long continuance, because wee would shed no teares for our sinnes. Let vs not forget the signes which he sent among vs, and which haue not bene few: nor his tokens on earth, nor his wonders in the sea: nor what strange lights he hath set with his owne hand in the firmament: nor what a graue was made for vs by Spaniards once, and once by men of our owne nation; and how we were (at both times) deli­uered, and they throwne in as our ransome: nor how often the sword hath bene set to our very heart, in practises against our mo­ther in Israel and our father now.

Gods end in causing the righteous to see the Plagues of sinners, 2 is to assure them (the more) in their weake faith and patience, that he will ratifie what he hath spoken: and here we learne, That the Lord knowing whereof we are made, Psal. 103.14. doth dispense with his owne right, to beare with our infirmities. So he did not onely burie the Aegyptians in the sea, but did it, his people loo­king on, Exod. 14.30.31. who saw them to go downe (quicke) to those graues: and Dauid saith, When the wicked shall perish, thou shalt see▪ Psal. 37.34. His meaning is, that the wicked shall die strangely, and that the godly shall see their strange death: they shall perish as God hath said, and the other see it, that they may not doubt: or, they shall perish that God may magnifie his truth vpon his enemies, and his people see it, that he may be magnified in his children. The smoke of Sodome mounted vp as the smoke of a fornace, and Abraham must see it, Genes. 19.28. Sedome was wic­ked and destroyed, and Abraham the friend of God beheld her destruction. Likewise, the fiue Kings of the Amorites, appointed to the sword, could not be hid; but were found, and brought out to be executed before all Israel that same day, Ios. 10.24.26. it must be done, and Israel must see it done. For, the man of power shall be destroyed, and the man of wisedome, the righteous man shall see it, Psal. 52.5.6. The reasons:

Our graces of faith, patience, perseuerance, spirituall fortitude, Reason 1 and the like, are very weake (many times) without the vphold of the outward senses: and therefore hee that for our weakenesse hath added Sacraments, as seales to his word to beare it vp, is content to vphold his promise in other things with these sensible helps. And now, as there is no sense more helpefull and certaine then this of seeing, none that imprinteth deeper affections in the passiue part of the soule, then it: So the Lord chuseth in such cases, to confirme and settle vs, rather by seeing then by heare-say. He that is able to say, that he is an eye-witnesse to a thing, may better resolue himselfe and perswade another in that thing, then he that can onely say, he heard it.

Secondly, if God did not thus to beare with his children, by Reason 2 dispensation, giuing them, for the helpe of their weake faith in him, proppes of sense to hold by, they would quickly, not stag­ger onely but fall downe in a despaire of his promises: but God [Page 66]will not see the fall of his people; and his people shall see the sal­uation of their God.

Reason 3 Thirdly, beholding in others with our eyes the recompence of sinne, it will make vs (if we belong to God) in a fright, to forsake that way, that casteth such troubles vpon those that trauell in it. Now, the Lord knowing that such frights are sometimes necessa­rie for his children to the helpe of their conuersion to him, doth set the wicked before them in the recompence of their errour by some notable destruction, that they may take heede in time.

Vse 1 This dispensation of Gods mercy to his children, in a time Pe­stilence or other publick visitation bearing with them, and not suf­fering them to come vpon the scaffold where others are cut off by death; should teach them, from such matter of his patience to­ward them and seuerity to others, to gather benefit to their a­mendment, and not boldnesse (thereby) to doe euill, Rom. 2.4. If God be terrible in his works; that is, if he visit with a wonderfull Plague, with strange sicknesses and yeares, with disorderly springs and summers, with dearths and death, it is that the world, the godly (at least) should worship him, and sing vnto his Name, Psal. 66.3, 4. or, that they should turne to him, and not turne wantons. For, they are not spared by chance, or because they are worthy: nor doe they ouerliue the calamities of those; who in times of mortalitie, come sooner to deaths house then they, that they should flatter themselues in an euill custome, because God hath beene more fauourable to them then to these: but they see the destruction of others, in their owne safetie, that by such a sight they may be made more fearefull to offend, and more carefull to please God in his commandements now, then before. And this good vse must all Gods children make of his sparing hand to them or theirs, not carrying the grace of it into wantonnesse: for, God doth it in loue to their benefit, and they must apply it in wis­dome to the cure of their vnbeliefe and purging of their wickednesse. Some, (as if the Lord did punish at aduenture in such cases, and not directly for sinne) hold on their prouocations, neither changing their skinne, nor altering their spots, Ier. 13.23. And these are more sensles then the sensles beast: for, the Beast feareth exceedingly when hee seeth one of his fellowes knockt [Page 67]downe before his face, and pitifully roareth out when he senteth his fellowes blood: but these are sensles of Gods strokes lift vp vpon men like themselues: and are not moued where the beast is so greatly moued: neither pitie Christian blood. It is said of the waters, that they saw God, and were afraid, Psal. 77.16 and of the earth, that it beheld his lightnings, and shooke, verse 18. these see him in his iudgements, and feare nothing: and (in times of Plague) behold him in many deaths, which are lightnings be­fore their owne death, and shake neuer a whit. But Gods chil­dren, being taught in a better schoole, must make another and a better vse of his patience towards them, and iudgements in the world; not imputing their safetie to chance, or proudly to their worthinesse, as if they had beene no such sinners as they vpon whom the tower of those deaths fell, & slew them Luk. 13.4. but ascribing all to God that spared them, and confessing before him, and the sonnes of men, how iustly he might haue donne as much, or more to them, but that hee would haue them to liue to praise his name, and to confesse his truth, that had made them to follow others to their graues, who might haue followed them to theirs.

Secondly, this example of Gods bearing with vs, should be an Ʋse 2 inducement to vs, to beare one with another. If he forgiue vs in the ten thousand talēts, we must not tak our brother by the throat, in the hundred pence, Mat. 18.27, 28. nor, where God setteth vs at liberty for great matters, imprison our brother for a trifle: my meaning is, where God beareth with our weake faith, and ac­cepts vs in it, notwithstanding that we will not trust him further then we see him; nor without some paune; it is our part much more to beare with some things in our weake brethren, being men as wee are subiect to like infirmities Iames 5.17. hee that is strong ought to beare the infimities of the weake, Rom. 15.1. the Apostle saith ought or must: as if he had said; it is his duty and part to beare them. And one of the commendations, and not the least, that Eliphaz giues to Iob is; that he strengthened the wea­ry hands, and knees that bowed downe, Iob. 4.3▪ 4. as if hee had said: he refreshed them being wearie; and being weake, was a piller of stay vnto them; or he was tender of them, and did not breake them in their brusings: for, the way thus to beare, is to haue ten­der bowels: which the Apostle Saint Paul intimates, where, in [Page 68]doing of this, hee bidds vs to consider our selues, Gal. 6.1. as if hee should say, that this consideration of our frailtie (if it be imparti­all and earnest as it should be) will make vs to practise this duty with meeknesse: for, then wee consider our selues in them, that their case may bee ours, and that as they haue fallen, so may we: but when wee consider that God, in reproouing and afflicting man, doth descend to his weaknesse, Psal. 78.39. and that Christ became like to vs in all things, that we might be touched with a sense of others infirmities, as he was of ours, Heb. 4.15. how can we but handle their Soares gently, and with the spirit of meekenesse, whose wounds bled before vs, and should not bee strained but bound vp with our tenderest compassions? And (here) spirituall men should remember that they were once carnall: and old men not forget that once they were children: they that haue passed the temptations of youth, should call to minde what difficulties they mett with in the passage: and they that haue gotten the shoare, think of the sea which they haue esca­ped: for, thus beholding others in the glasse of themselues, (not as they are but as they haue beene) they shall bee better able to shew this meeknesse to all men; because they themselues were Doct. 3 in times past, vnwise, disobedient, deceiued, seruing lusts and diuers pleasures, hatefull, and hating one another, Tit. 3.2, 3.

But when God visits his Church with a Plague, wee may not call it (as here) the Plague of the wicked, and if he (then) make vs (rather) to behold it in others, then to see the worke of it in our selues; it is that wee should bee the more compassionate to­ward them in that humiliation: where we learne to shew pitie to those whom God hath, any way, humbled in his Church: for, we must behold their miseries otherwise, and with other eyes then wee see the Plague of the wicked. Moses had this pitifull and tender heart, whom the glory of a Kings Court could not make to forget his brethrens burdens, Exod. 2.11. Heb. 11.25, 26. So though Ruth might haue gon backe to her countrie with her sister-in-law; yet would she not let her mother-in-law go alone in her affliction, but went with her (foot by foot) in all her trou­ble from the Land of Moab to the Land of Israel, Ruth 2.15.17. Daniel, in the captiuitie, was in no bondage himselfe, but high­ly in fauour with the King; yet so long as Gods people were in di­stresse, [Page 69]and Gods Temple in desolation, hee could not bee merry, but sorrowed and wept, Dan. 10.2, 3. and Zealous Nehemiah, a great man in the Kings Court and fauour, and in an Honorable Office very neere the Kings Person, could not hide the griefe of his heart from breaking forth in his countenance, nor take any comfort in those great Honours he held from the Kings immedi­ate Grace and bounty then, so long as his brethren were in aduer­sity, & the house of the Sepulchers of his Fathers lay waste, Nehem 2.2 3. the like tender bowels had worthy Vriah, vnworthily dealt with by Dauid, 2 Sam. 11.11.15. and Mordecai a man of sorrowes for the sorrowes of his Nation: and Hester the Queene, who was in great heauines for Mordecai & for them, Hest. 4.1.2.4. The reasons: Reason 1

We should be followers of God, Ephes. 5.1. and practise mer­cy, as he is mercifull.

Secondly, that affection which is naturall to the eye doth teach Reason 2 vs this duty: for, the eye that is made to see the griefe of the creature, is made to weepe for it: so it is in the naturall bodie: and so should it be in the mysticall of Christ.

Thirdly, we are one anothers members, 1 Cor. 12.27. now members of one body should (all) suffer together, & reioyce together, v. 26. Reason 3

Fourthly, if we beleeue the communion of Saints; we cannot Reason 4 denie to take part with them in weale or wo. For, as when two or mo are partners in a Trade, they partake (indifferently) with the losse and gettings that arise of that society: so Christians, in this society and trade of spirituall members, should recken the Churches good their good, and the Churches miserie, their Plague: and that which is spoken of the whole, holdeth, in eue­ry member: therefore; if a neighbours house bee visited (as in time of Pestilence) it should moue vs as if ours were so: if our neighbour be in trouble, as if we were troubled in him: and if he mourne, as if we sorrowed.

A reproofe of the incompassionate and vnlouing priuatenesse Ʋse 1 that hath been in many toward a Citie or Towne, shut vp with the Plague, as with Gods owne Key. For, some haue had no bow­els 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.

Ʋse 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.

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, [Page 71]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 [Page 72]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 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, [Page 73]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 [Page 74]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.

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 [Page 74]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 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 [Page 76]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, [Page 77]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, [Page 77]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 the wine of violence and wrong, at the Lords Table: and (lastly) if our Magistrates reuenge for them­selues with the sharpe edge of their authority, and not for Gods dishonor, and the contempts of his truth; how can it be but God must needs breake in by Pestilence, or some other way, and lay out sinnes vpon vs? I say some other way: for, he doth not visit (al­way) after one manner, and with one kinde of iudgement; but diuersly, and with sundrie sorts of Plagues. When (therefore) God beginneth his iudgements among vs, let vs impute them to the right father, the vncorrected and raging wickednesse of the land; and not to a wrong cause, as most doe. Some, when a contagi­ous disease is sent, are carefull to purge the body, which is not to be omitted; but haue no care to reforme the soule, which should be first done: for the cause of all infirmities is in it. If God send troubles, they take them away by policie, but not the cause of them by repentance: and, when God scourgeth a nation, they looke at the rod, but little regard the striker. So much for the promise made to the godly mans Person; that which is made to [Page 78]his dwelling, or those that dwell with him, followeth.

VVEe haue heard that no euill shall come to the Person of the godly man, to hurt him: for, the Lord, will inlarge his footing vnder him, and put his owne arme betweene him and the graue: if he be streightned any way; he that sees him through the Cant. 2.9. chinks of the doore, will when (he seeth time) open a wide doore vnto him of large deliuerance: and after many sea-blasts, bring him to the hauen, or rode, where he would bee, Psal. 107.30. Now the Prophet sheweth that not onely his owne Person shall be safe, but his dwelling also, or dwellers with him, for his sake: for, the house is taken here, by a figure, for those that are in it: and so his meaning is: when God shall visit for sinne, with any of his sore Plagues; both the righteous man, and the righte­ous mans familie, and houshould shall be safe and sound. The Doctrine is manifest in the Text; which is,

That a good mans familie shall bee safe for that good mans Doct. 1 sake: and (more generally) it teacheth, that the wicked fare bet­ter for the godly that dwell among them: and that God (often­times) spares a house for his seruants sake that is in it. So in that Psalme, that blesseth marriage and containeth the richest veine of counsell to persons about to marrie, or already married; the Pro­phet, in the name of God, promiseth many outward blessings to the man that feareth the Lord; that is, that scrueth him with feare, and is faithfull in his commandements, which he calleth the wal­king in his waies, Psal. 128.1. and, for that mans sake, the pro­mise goeth farther, as it were in alonger chaine, to his wife and children verse 3. not staying at him. God promised Abraham, that if tenne righteous persons could bee found in Sodome, hee would not destroy it for the tennes sake, Genes. 18.32. and so long as Lot was in the Citie, or till he, his wife and daughters were gon out, he could do nothing against it, Gen 19 12 22. Cursed Cham, for his good fathers sake, had his safe abode in the Arke, during all the time of the flood: his fathers sincerity was his secu­rity, or Arke or harbour against it, Gen. 9.18. Heb. 11.7. Labans [Page 80]house was the better for Iacob, Gen. 30.27. and so was Potephaers for Ioseph, Iacobs sonne, Gen. 39.3. So the Lord gaue vnto Paul, that is, kept in safety for Pauls sake, all that sailed with him, Act. 27.24. and they were in all, two hundred, threescore and fifteene soules, besides himselfe the sixteenth verse: 37. the onely person for whom, all the other were saued. The reasons:

Reason 1 The godly are the first borne of God, written in heauen, Hebrewes 12.23. that is, as the first borne of men, first open the wombe; so these first open the wombe of God, as his first borne: viz. the wombe of his councell concer­ning his Saints, and the wombe of his open workes, (such as are his creation and prouidence,) concerning the world: for, for their sakes he first made this vniuerse, the beauty of it, and variety in it: for their sakes, and till the number of them be accomplished, it standeth to this day; and but for them, it should presendy re­ceiue the doome of fire. Now, as God spareth this world (gene­rally) for the faithfull that are in it, or are to bee in it before the dissolution: so more particularly hee forbeareth townes and houses, for his childrens sakes that bee in them, or make re­quest for them, as Abraham for Sodome that they may be spared.

Reason 2 Secondly, the godly serue the Lord in truth, and with reue­rence: and God blesseth the place where he is so serued, being in the midst of two or three that so serue him, Mat. 18.20.

Reason 3 Thirdly, they pray heartily for the wicked: and God will doe much for his children that pray vnto him, Gen. 18.26.28.29.30. Iames 5.16. Exod. 32.10. Gen. 20.7.

Reason 4 Fourthly, where the godly are, there is a sweete perfume and incense of gracious admonition, and many good instructions ten­ding to godlinesse, which refresheth the place, and filleth the house where the wicked are: and how can they but be better by such an ointment powred out? also, they shine in a light of good example to vnrighteous persons, and leade in good waies: and how can they that looke at their candle and direction, but amend their liues (somewhat) by their coppy? and, how can it bee but iniquity must needs be (somewhat) curbed, when it is so much and euidently reprooued by the righteous deedes, of good men?

Ʋse 1 A strong motiue to our faith in God, and feare of him; seeing [Page 81]that by obedience to him and the reuerence of his name, men may not onely put dangers from themselues, but bee meanes of faluation to others, when dangers come, 2. Sam. 20.22. Eccles. 9. 15. Now, to deliuer one soule from death is a praise worthy thing: how much more, to deliuer, or to bee meanes to deliuer, a whole towne or Citie? but this the Lord will doe for their sakes, by way of honour, that honour him in his commande­ments: thus will he binde the preseruation of many to the neigh­bourhood of some few that feare him: and thus will he manifest to the mightiest and most, how much he loues his owne: and can there bee a greater spurre to godlinesse and bridle from sinne, then this? It seemed an vnreasonable thing to one of the seruants of Nabal, that Dauid and his men, hauing beene a wall to Nabal and his shephards both by night and by day, should be railed on (as he was) by his Master, 1 Sam. 25.14.16. and he could not but say; euill will surely come vpon him for it, verse 17. And what greater honour then to be iustified by an enemie? or to bee 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 Ʋse 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 [Page 82]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.

Ʋse 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.

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 [Page 83]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, Ʋer. 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 [Page 84]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 way, Ioh. 10.1.

Vse 1 A reproofe of all in the calling of the Ministerie, that cannot shew their letters, nor the seale of their calling with Gods hand thereat: and who neither can draw their Pedigree from Aaron, nor fet their license from Christ. The like may be sayd of all cor­rupt intruders in the Common-wealth: who take their places as a farme for monie, and where God hath shut the dore, open it with a siluer Key. Paul could call himselfe an Apostle of Christ, 1. Cor. 1.1. Gal. 1.1. But whose Apostles are these? Moses and Gedeon were sent of God, but who sends these?

Vse 2 A comfort to all that are lawfully called of God, in the Church or Common-wealth. For, what discouragements soeuer they meet with, by doing their duties therein; the wrongs are not theirs, but their Masters: and he, whom they serue, will beare them out in any thing they shall doe after his mind, in their law­full vocation. But, for those that are not so called of him: the troubles they beare in such a calling, are (properly) their owne, and not his. If (therefore) an vnfit Minister goe to the wall: the calling is not abused, but one that hath vsurped the calling, suffe­reth for his presumption. Thus wee haue seene, that what the Angels do, in the safetie of the righteous, they do it by a charge from God: their manner of doing it followeth:

THe manner of preseruing the Righteous, must be by a kind of watch or keeping; and by a nursing of them vp with the hand, or a bearing of them in their hands. In the first, it is shew­ed vpon what condition, they shall bee so watched and kept; [Page 85]namely, so long as they keepe themselues within the bounds of their calling, and depart not from the wayes that God hath set them to walke in. And in the second, it is said (but in a figuratiue speech) that they shall beare them in their hands; or, hold them fast, as Nurses doe their little ones. For, the Angels are not bodies, neither haue hands. And the Prophets meaning is; that the An­gels of God as Nurses, hold the Faithfull in their hands, as chil­dren, and saue them as little ones from falling. The kind of speech is taken from nursing Mothers, or Nurses, who hold their young children so fast in their hands, or safe in their armes, that they can­not fall. It may (also) be taken from persons, who haue things of worth in their hands; and therefore will not neglect them, but carefully look vnto them. The summe of all is: The Faithfull are by Gods appointment, kept, as with a watch, in their waies; and guarded with troops of Angels, that haue not onely a generall care, but a particular for them.

The Doctrine from hence is: the godly cannot but be surely Doct. 1 watched and strongly kept, hauing the Angels about them for their safety: for these watchmen sleepe not, and this guarde about the righteous is spirit and not flesh. The guarde of Kings is a strong wall: But what are men? what are Kings, or a guarde of kings, to the Angels that keep the righteous? and thē how strong is their wall? Iacob a feeble person, with a weake familie, Gen. 32.11.31. was safe enough against warlike Esau. (his cruell bro­ther) comming against him with 400. men; ver. 6. say his comming had been with foure hundred thousand: the reason was, he had many Angels to keeps him, ver. 1. and one had bene enough to haue kept him and a whole countrie with him against foure hun­dred Princes, with their Companies, greater then Esau. So, when the King of Syria had sent a very great Hoste, to haue com­passed and taken a weak Citie, where Gods Prophet Elisha was; it would not be: the Prophet telleth the cause why. There are (sayth he) moe with vs, then be with them, 2. King. 6.16. He spake of Angels, who were, and appeared stronger to saue the Citie, then all that came against it: The Mountaine was full of them, ver. 17. In the 34. Psal, ver. 7. Dauid assureth vs, that these heauenly powers encampe round about all that feare God, to deliuer them: and that they keepe them, that is, safely keepe them, and euerie bone in [Page 86]them, ver. 20. The men of Sodome came (in no small companie) to the house of Lot, young and old compassed it, and all people from all quarters made head against it: But what could they doe vnto it or to him, so long as his Keepers, (the Angells) were in it, and about him? Gen. 29.4.9, 10. They shut the dore; and (after) Lot might goe in and out at his pleasure, verse 14.

This was Gods hedge and wall about Iob, and all that he had, Iob 1.10. and none could breake ouer it, or breake it downe, to touch him, till God gaue leaue, verse 11.12. While there was a fourth with the three seruants of God in the fornace, that was made so exceeding hote; the cruell fire could haue no power ouer their bodies: no, nor ouer an haire of their head to burne it, or ouer their coates to change them: and (which was wonderfull,) the burning fire could not so much as leaue any smell of fire vpon them, Dan. 3.25.27. This made Christ to admonish the wicked, to take heed how they despised, or sought to hurt, the weakest seruant or child his Father had. For, though he be weake in himselfe, he is not so in his keepers, the Angels, who alwayes behold his Fathers face in heauen, Math. 18.10. that is, stand readie, looking when he will send them to strike with death the proudest aduersarie that that poore man hath. And Christ is said to be that ladder of Iacob vpon which the Angels descend and ascend in the protection of his Church, Ioh. 1.51. Genes. 28.12. because (for his sake) they minister to the heires of glorie, and by him (the ladder) descend to vs, in our conti­nuall saftie; which is as sure as his owne seate in heauen, and stan­deth like mount Sion against all stormes and windes of men. The reasons:

Reason 1 One Angell armed with the power and glorie of God is stron­ger then a whole countrey. Earthly Princes are subiect to many changes and great vnsuretie of life & estate. The reasons is: their enemies may kill their watch, and corrupt their guard. But what men or kingdomes can touch the Churches watch? what angels of gold are able to corrupt the Angels of God? and then how can that perish that is committed to keepers so mightie and faith­full?

Reason 2 Secondly, the charge of vs is giuen to these ministring spirits by parcels, not in grosse and peece-meale, not in a lumpe: our members in a booke, our haires by tale and number. For it is vpon [Page 87]record, and (as it were) deliuered to them in writing in one Psalme, They keepe all our bones, Psal. 34.20. in this, they keepe our very foote, putting it in securitie ver. 12. and else where, our whole man and euery member. And can a charge so precisely and so par­ticularly 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 [Page 88]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 [Page 89]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 sl [...]ues, the good well, the euill like them­selues; the good with their right hand, the euill (weakely) with [Page 90]the left; the good for their fathers honour, the euill for their own honour to Gods reproach.

Vse 3 An admonition to carie our selues with all modestie and comely reuerence, not publickly only before men, but in our priua­test closets and counsels: for, the good Angels are in our bed­chambers: and, when we doe, or speake any thing in our beddes that is not seemely; they see, and heare: we will not be rude in the presence of a Noble-man: and shall we forget to be ciuill at least, in the worthy presence of the Angles? The woman must not be bare-headed in the assemblie, because of the Angles: 1 Cor. 11.10. (our women now are, and are not ashamed:) the meaning is, all things must bee done and spoken reuerently and fitly where such witnesses are by; and if so: then, how great is the impiety of some Christians; Christians in name, and beasts in life; whose mouthes, not onely priuately but at publick tables, send forth so many corrupt words of so ill a fauour and example to modest mindes and eares? and whose impure life is no better then a Pa­geant or stage of dishonestie and villany to all that obserue them, or are neare them?

The condition, vpon which the righteous are thus watched and kept by the Angels, is, that they keepe the way; that is, the good and right way which is appointed to them to walke in, kee­ping within the bounds and circle of their vocation: for so long as they neither vse euill meanes, nor neglect the good of their safety, following the word, the Angels are charged to keepe them.

Doct. 2 From whence we learne that the good Angels are our keepers: but with the condition of our keeping within the compasse of Gods will, in his word, and no otherwise: or, so long as we attend him in the way of our lawfull callings, and no further: which would be well obserued: for the diuell, alledging this Scripture to Christ, omitted this: that is, that which was principall in the Text, (thy waies;) wronging the words, and wresting the sense, Luke 4.10. when Iacob was in the straight way that God had set him; Angels were found with him in it, Gen. 31.3. & 32.1. and, Dauid saith, that the Angel of God, or Gods Angles (the sin­gular for the plurall) encampe about those that feare God, Psal. 34.7. that is, that walke in the way of his feare; or, so long as they feare him. So after Christ had foiled Satan in those three head-temptations [Page 91]that are spoken of by Saint Mathew, and Saint Luke, walking in his fathers path through them all; it is said, the An­gels came and ministred vnto him, Mat. 4.11. Marke 1.13. Also, they that mourned for the abominations that were done in Ieru­salem, a Citie of blood, and of corrupt iudgement (because that so to doe, was to be in a way wherein Angels are set and minister for the welfare of the righteous) were priuiledged by a sauing Angel: or, Christ in him, from the destruction that was then made, Ezech. 9.4.11. The reasons:

The Angels can doe no seruice where God is not serued: but Reason 1 God is serued onely in the way of his truth, and by our walking in the way of his commandements: out of this way, the Angles meete vs, as that Angel did Balaam, Num. 22.22. not as deliue­rers, but as enemies.

Secondly, if they should keepe vs when we are out of our way; Reason 2 they should be leaders to vs in our errings, and of counsell with vs in our sinne.

Thirdly, all Gods promises are with condition, that we keepe Reason 3 the iudgements, as it were, way that hee hath commanded: for, not keeping this way, the diuell may take vs as strayes or vaga­bonds from God, being in by-waies, or in the waies of falshood, not in the way, of which it is said: and, the simple shall not erre by it, Esay 35.8.

If (then) we forsake the way of Gods truth, and of our lawfull Ʋse 1 callings in matters, wee haue no promise of safetie or good suc­cesse, by the ministerie of the good Angels. Indeed, so long as we abide in the truth, God hath mercifully giuen vs his bond by the Angles; but this obligation of our safetie is void, so soone as we beginne to wander from his commandements: which would be considered, when danger is neere by any stroke of Gods hand, be it Pestilence, sword, or famine: for, if we haue erred from his statutes, and returne not at the call of these or the like perswaders to repentance; we disclaime our priuilege in the safetie of the An­gels, and cannot, with comfort, flie to Gods promise: for, that hath no hope for vs, it being certaine that none can haue his pro­tection that walks not in the way to it, that is, by faith and sound repentance. If sicknesse should be sent, (and the same of an infecti­ous nature,) if enemies, if famine, should come: many, or rather [Page 92]all would expect Gods protection, and say; Lord helpe: but, if such be not in the way thereof by his feare, but in strange waies by audacious sinfulnesse, their expectation is vaine, and they haue no promise to be heard when they call, in the day of their necessity. Esay 1.15. Prou. 1.24.28. Micah 3.4. Ezech. 9.9.10.

Ʋse 2 A reproofe (therefore) of all those who promise to them­selues the fauour of God, and seruice of the good Angels in any life. In a whorish life they crie peace; and in a drunken life, and life, not lifted vp from sinne, they say; GOD will bee mercifull, though they walke in the stubbornesse of their heart, adding drunkennesse to thirst, Deutronomie 29.19. but GOD will not bee mercifull to such, verse 20. neither will the mercifull God of his people, and righteous GOD of the earth take such by the hand. Iob 8.20. They may haue the euill Angels for executioners, and the good for their destru­ction, but not to waite vpon them, as keepers in their way, Ieremie 23.17.29.20. & 6.15. & 5.12.14.15. This would bee considered at all times; specially when the iudgement is begunne, or hath, for some time, continued.

Some, where the Plague of Pestilence hath broken out as a fornace of flaming fire, in a Towne or Citie, doe (for all that) most desperately increase the wrath, as it were fire, by adding further matter of new sinnes vnto it, that there may bee no end, till all bee consumed; and some, when GOD denieth his blessing to the fruites of the earth by some pinching yeares, powre out themselues to as great excesse of riot by large drunken­nesse, and other intemperancies, as if the yeeres then ser­ued as well, as euer: but let such know, being out of the way of the good Angels, that they are in the high way of the euill to bee destroyed one way or other, then, or at some other time, with first death, or with first and second. So much for the keepers of the righteous, the Angels; the perills, from which they keepe and deliuer them, followe.

IT is (further) said by the Prophet, that the righteous shall dash against no stone; that is, that no danger shall hurt them: and that their head shall not onely bee couered by these heauenly watchmen, but their very feete put in securitie; which shall bee lead in all their wayes: at euery step, the Angels shall hold them vp with both their hands, and (as it were) take them vp in both their armes, that no stone offend them. By stone is meant, figuratiuely, any danger of any kind to soule or bodie; and so the Prophets meaning is; that though the godly stumble at some hinderances (as it were) stones of offence in their way to saluation, or in their outward wayes; yet God, by his Angels, will (so) put vnder his hand, that they shall not fall vtterly, or to hurt them. For, he that careth for the basest member in the bodie, the foot to preserue it, will not neglect the noblest parts to keepe them: and he that ca­reth for the bodie, will care greatly for the soule.

The doctrine that ariseth hence is: no affliction in bodie, soule, or name can hurt the righteous. More particularly: neither Plague, Doct. nor famine, nor sword, nor touch of their credit, nor other crosse shall pull them from the protection of the Angels, that will de­fend them, and euery member of them, against all iniuries of men and diuels: yea against all extremities of Plague, famine, or sword. In the booke of Genesis, Iosephs brethren cast him into a pit: the Merchants buy him, and fell him to Potiphar: his Masters wife ac­cuses him: his master for her complaint commits him: the Butler doth not remember him; yet Ioseph is hurt by none of all this, but furthered to preferment, Genes. 37.24.28. and 39.1.17.20. and 40.23. and 41.40.42. When Dauid was called by the King of Gath, to go with him to battell against Israel, the Princes of the Philistims made him to go backe, with purpose to disgrace him, 1. Sam. 29.6.7. but was he disgraced by it? Surely, if he had gone forward, he had bene guiltie of the bloud of the Israelites, (his brethren,) and of Saul his Lord: if of his owne motion hee had gone backe, the Philistims might haue charged him, and dealt with him as with an enemie. But being as it was, that disgrace tur­ned to great good vnto him, and he dashed not his foote against it. Salomon the sonne of Dauid speaking of the righteous; doth [Page 94]not onely say, that the Lord will be his confidence, that is, (generally) his sure defence, but (more particularly) the couer of his foote; which shall not be taken, viz. in the Net of euils, Prou. 3.26. And, the Apostle Saint Paul confesseth that he was troubled, but not in di­stresse, 2 Cor. 4.8. as if he had said; troubled, but not ouercome of trouble; or perplexed, but not without helpe in that perplexity: there is a like saying in Psal. 37.24. where the Prophet sheweth that a good man may fall, and not fall vtterly, or vtterly bee cast downe; that is, to such a dashing or breaking of him, that hee shall neuer be able to rise againe: the reason is: the Lord vphol­deth him with his hand, or keepeth him by his Angels, that beare him in their hands. So true it is that nothing can hurt the righteous; that is, indeede hurt them, or hurt them at the last. The reasons:

Reason 1 All things work together for the best vnto them, Rom. 8.28. be it plenty or want, health or sicknesse, Plague or no Plague: and, how can that that alwaies worketh good, and the best, turne to hurt, where it so worketh? If the Plague work speedily, it speedily sends vs to heauen, & what hurt is that? if som short reproach here bring endles glory hereafter, what hurt doth it to be euill spoken of in such a kinde and manner? if our troubles conforme vs to Christ, and Christ, for such conformity to him in our troubles, loue vs more dearely and more to saluation, what losse haue wee? God (sometimes) casts downe, that he may raise vp: wounds, that hee may heale: accuseth of sinne, that hee may forgiue vs our sinnes: and troubles our conscience, that he may quiet it; and is there any hurt in this?

Reason 2 Secondly, all creatures liuing, and things without life serue God by his ordinance: and how can such serue him, and hurt his children: the sea by drowning, the fire by burning, the aire by infection, and other creatures in other manner? Nay; though the diuels haue a desire and will to hurt vs, yet are they compelled to doe vs good against their wills. Satan is a murtherer, and his stratagems are (all) leuelled to the confusion of mankinde: hee tempteth vs to those sinnes for which (after) he accuseth vs: hee shaketh vs to and fro in the winde, viz. of many temptations, to breake vs, and our faith to nothing: yet in all these, what doth he to the hurt of any of Gods Elect? he tempteth vnto sinne; and, [Page 95]they profit by their sinnes, as wise-men by their falls: he accuseth them for sinnes past; and they more feare sinnes to come: he buf­fereth them with infirmities; and they are lesse proud, and more prayerfull: the more he shaketh their faith, the faster they hold it, as the way-faring man his cloke in a tempestuous day: and what hurt doe they get from Satan in all this? nay what good doe they not receiue from him in this & in all things else; God ouer­shooting him in his owne bowe for his peoples benefit? so true it is that God maketh the Deuils to serue the elect, when they minde their owne seruice, and the vtter ouerthrow of all that serue the Lord.

Thirdly, the sting of harme is taken out of all the crosses that Reason 3 God sendeth for the humbling of his children, or Church: and they are sent to feare them, not to destroy them, as the destructi­ons that come vpon the vngodly, with their sting in them. Now, what hurt can a Scorpion doe that hath lost his sting? no greater can this Scorpion of crosses doe, whose sting is pulled out in the things that Christ suffered, and was conquerour for his Elect.

It is not denied but afflictions may befall the Righteous, but it Vse 1 is sayd that they, that is, The Righteous shall not dash against them; and therfore the Godly may sometimes take a knock, and meet with rubbes of offence in their way to Christ; yet the blow shall daunt them neuer a whit, and the Angels haue a charge to remoue, or put by all things that hinder and offend them, in this life of changes. They may drinke some deadly thing, but it shall not hurt them, Marke 16.18. And if a Viper leape vpon their hand, they shall shake it off without hurt, Act. 28.3, 5. As long as we haue sinne in vs, the rod is necessary, and he is a bastard that is not corrected by it, Heb. 12.8. Sometimes our corruption hath no other remedy but the bitter of afflictions; and sometimes afflictions are preuentions of 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, [Page 96]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. [Page 97]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.

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 words (cōparatiuely) to the Plague of Pestilence; meaning that the godly shall preuaile against it, though (in the nature of it) it deuoure like a Lion, and bite deadly, as an Aspe or Adder: yea though it bee fierce, and rage fiercely like a young Lion, and kill by a kind of tea­ring as Dragons doe. But I take the Prophets drift to bee here, in an hyperbole or superlatiue speech, to shew, that the righteous are not onely secured from all harmes which may come by the Pesti­lence whereof this Psalme doth specially intreat) or any other cuil, be it open (meant by the Lion, and yong Lion;) or secret resem­bled by the Dragon and Aspe:) but that they shall tread downe to confusion by the Angels, that is, by their ministeries, euery power and enmitie that is against them, whether of Satan, or Sa­tans members. None of them shal hurt or destroy in all the moun­taine [Page 99]of Gods holinesse, Isai. 11.9. and they that seeke the destru­ction of the righteous shall (themselues) goe into destruction.

The Doctrine from hence is: Doct. All hurtfull things and creatures are by God in the hand of his Angels, made subiect to the faith­full, and put vnder their feet, be they Men, wilde Beasts or diuels. Christ hath broken the head of Satan, Gen. 3.15. that is, hath quite destroied his power, and spoiled him in that part where his life was. And now he is but as a vanquished enemy to all true Christians, who in their head, haue and shall daily trample him vnder feet, Rom. 16.20. A young Lion roared at Sampson, and he rent him as one would haue rent a Kidde, hauing nothing in his hand, ludg. 14.6. The Text sayth, that the spirit came vpon him: that is, that by it he did it, in the ministery of the Angels that made his hands to doe it. This did Sampson a figure of Christ; and they shall do more then this, that are in Christ. For, as the Seuenty re­turning with ioy, sayd to Christ, euen the Diuels are subiect to vs, through thy name, Luc. 10.17. So the godly through that name, haue (euen) the Diuels in subiection to them; which is more then to haue power ouer one Lion, or all the Lions of the wildernes. This was prophecied of by Hosea, Hos. 2.18. and promised by Christ. Marc. 16.17, 18. and Ezechiel speaking of the prote­ction of the godly from wild beasts, sayth: they shall dwell safely in the wildernesse, and sleepe in the woods, Eze. 34.25. that is, when others are tossed, as vpon an vnquiet Sea, their Soule shall dwell at ease, Psal. 25.13. And Daniel was without hurt among the Li­ons; when they that loued not God, and hated him, had not one bone whole, nor member vn-torne, after the Lions once had caught them, Dan. 6.22, 23, 24. How did Elisha, being but one weake and vnarmed Man, lead a whole weapned-band of Ara­mites, blinde to Samaria? 2. King. 6.18, 19. They could not re­sist him, or the Angels that were with him. And so, one godly man had power ouer a whole hoste of sinners. The reasons.

God sayth it shall be so, and therefore it is: for what he sayth, is done, though (yet) to doe: or hath he sayd, and shall he not do it? Nam. 23.19.

Secondly, all the creatures before the fall (all saue the good Angels) were vnder the dominion of man, and became hurtfull by sinne. But the sinnes of the Faithfull are all pardoned in mer­cie [Page 100]andHeb 1.3. purged in Christ: theHos. 2.18 couenant is renued with them; the soueraignty they lost restored to them; and man reconciled to God in Christ, is as hee was when hee was first made good ho­ly, and righteous. Then, he is adopted by God, and becommeth the heire and lawfull Lord of all the creatures. For his renuing of the couenant with vs, is a renuing of the Couenant betweene the creatures and vs: and when they are in couenant with vs, what hurt can they doe vs? and when wee are in couenant with God, what seruice can they deny vs?

Vse 3 Thirdly, they are (all) subiect to Christ, and (therefore) in sub­iection to all that are Christs, Heb. 2.8.1. Cor. 3.22, 23.

Vse 1 An instruction how to reconcile the hurt which is in the crea­tures, and to recouer the dominion which we lost of the creatures. The way is, to turne from our sins, and to be reconciled to God, to labour to haue the Couenant renued to vs, and to get againe in Christ, what we lost in Adam. For, till the Lord renue the wri­ting which wee haue blotted by our sinnes, and hewe out (as it were) two other tables, Exod. 34.1. for those that wee haue bro­ken, Exod. 32.19. All the creatures are our enemies, ready (when God will giue them leaue) to reuenge his dishonour vpon vs; the fire by burning, the water by drowning, the earth by burying vs aliue, as it did those wicked men who gathered themselues toge­ther at the dore of the Tabernacle against Moses, and against Aaron whom God sent, Num. 16.3.22. If warre be threatned, though it be a good thing to prepare our men; yet it is a better thing, and more safe (first) to prepare for peace, by our peace with God. For, then, either we shall haue peace, or a prosperous war; either no enemies, or none to hurt vs: and they that rise vp a­gainst vs shall fall downe before vs. If wee would auoide the spoiles and losses that may come by fire or water, by hurtfull ser­pents, and vnseasonable yeares, by ouer-much raine, or by want thereof; we must deale faithfully with their Lord and ours, sub­mit to him, and they will take vp with vs, serue him and they will not hurt vs. If wee would tread downe that roaring Lion that goeth about, seeking whom hee may deuoure, 1. Pet. 5.8. or, walke vpon him and go ouer him, as men doe ouer the graues of the dead; wee must, by the new man in Christ, get our part, as in his temptations, so in his ouer-commings; or, we must be follo­wers [Page 101]of Christ in his patience, if wee will be followers of him to his victories, and vanquish the diuell. Hee that will raigne with Christ must liue like a Christian, and warre as he did, that meanes to triumph as he doth. Further, wouldst thou haue dominion c­uer the creatures, specially ouer those that may do hurt? Labour to rise by sound repentance, from that first fall, by which they haue gotten aboue thee, and hold thee vnder, so they that now subdue thee, shall be subdued vnto thee.

This is the Priuiledge of the Faithfull, a priuiledge proper to true Christians, though enclosed from them by some Popes, to whom it no way belongeth: and namely, by Alexander the third of that name, who treading on the Emperour his Master,Anuo 1174. Frederick Barbarossa, and spurning at him, blasphemously alleadged this ve­ry Scripture for his wretched deed.

A reproofe of those Christians, who feare too much, as some Vse 2 do too little at the approach of euils; and who in the controuer­sie that is betweene their conscience and the enemie, turne backe or giue ouer for a little. A Christian must striue, by the Scriptures, against all carnall feares and distrusts, and not giue way to them, by cowardly yeeldings. But some know nothing in the Word: Such must endeuour to learne, or, looke to be confounded in the cuill day: and some, if they cannot presently see the drift of their affliction in a trifle, take on as if a Lion were without, Prou. 22.13. and they should dye no other death.

But, must we walke vpon a Lyon; and may we feare our de­struction by a Mouse? Must we trample vpon a Dragon, and shall we feare a simple flie? That which is full of poison shall not hurt, and can that hurt that hath none? Must we keepe the field against Diuels, and shall we loose it against men? or, haue Christians en­tred into maine battaile with Satan in most grieuous temptati­ons: and shall we proue such weake Christians, as not to endure a light skirmish with him in a few short encounters? This con­cerneth not those pitifull soules, which (being greatly cast downe in griefe of spirit, and hauing many breakings vpon them) doe sometimes go aside, and (sometimes) become fretting and tumul­tuous within for the very anguish and paine that so greatly pres­seth them. For, such impatience was in Dauid the man of God; and such diuersitie of affections hath been found in the best, du­ring [Page 102]the present great affliction. At one time they haue thought themselues verie strong in God, and at another, so weake and so cast downe, that they could not possibly rise; but in all this they had a smacke of Man in them, and their flesh was weake: yet their spirit was ready; and waited on God, not making haste, but possessing their soules till hee deliuered them. It is not so with these vnsetled Dastards, and run-awayes, who are ready to cast off all: if Satan nibble but a little at their heele, Gen. 3.15. If the Gospel of the Crosse begin to lay some restraint vpon them, they will be zealous no longer: and when a great man looks strange­ly or awry vpon them, for their good wayes, it is as if a Lyon met them; therefore they presently turne out of those wayes to walke in a way that shall lesse offend. These are the fearfull and vnbeleeuers that this Scripture censures; who for euery little wrinch or foile, goe lame of all courage in good things; where the godly resist vnto blood, neuer forsaking their weapons, till death driue them out of the field, imperious death that cannot be resisted.

Vse 3 A comfort to the faithfull: for all things are conquered be­fore them that would doe them any hurt. Though the Pestilence (when God sendeth it) prey vpon one and other without respect, like a roaring Lion; and bring the strongest as soone as the wea­kest to the earth, like a mighty Lyon: though it bite like an Aspe, making no great wound, but procuring strange effects: and though also, as a fierce Dragon, it crush & shiuer in pieces the flesh, and very bones of men of strongest constitution; yet the crueltie of it is conquered to the godly by their prayer of faith, which quencheth the violence of it in towne and Countrey. If enemies threaten our coast; by it, they may stand in the hole and gappe, where Gods hand hath made the breach, and doe as much as all the Charets and Horsemen in a Kingdome, Psal. 106.23. If Satan himselfe rage and be vnquiet in neuer so ma­ny terrible and threatning obiections to the soule and consci­ence of a deiected sinner; yet is Satan but as a Drone-Bee to him, humming-without a sting: that is without power to doe hurt, in all his malice and deadly euill will.

Obiect. Obiect. But you will say Satan is still a Lyon of great force in his walkes among men of all conditions.

An. To which I answer that for the Godly, it seemeth so: Answ. and for the wicked, it is so; for he liueth seemingly in the Godly, and liuely in reprobats. He hath but a kind of vanquished life in Gods children, in whom, as in his prison, hee is kept in chaines, not a­ble to execute any thing; and tormented that he cannot. In the wicked hee liueth as at home, or as in hell, his owne place. And so all life is not gone out of him; which is, to teach the Righteous to prouide against him, and not to be carelesse, neither (wilfully) ignorant of his enterprises: for, he shall still bruise their heele; not only by mouing them to commit sinne, but by casting (out of his mouth) waters of trouble, like a flood after them, when they begin to follow Christ, Apoc. 12.15.

And (here) let no child of God looke for any long quietnesse; for, if hee seeke Gods face in righteousnesse; Satans malice to God, and enuy to the saluation of man, will keepe him doing. Besides, there is a perpetuall lawe of hatred betweene the hell of Satan and the heauen of Gods Saints, betweene the seed of the woman, and the diuels seede and progenie: and, who hauing a Serpents head vnder his feet, can hope to be quiet and without trouble? For, will he not (though his head be fast) fling about with his tayle? So what peace, so long, and while we haue vnder our feet, in Christ, that compassing and winding Serpent, the Diuell? Will he not be still nibling at our heele, and twyning about vs in one temptation or another? Yet all this is but to exercise the Righteous; not to hurt them, which he cannot doe. And (there­fore) let no godly man, for this, be discouraged to proceed in the way and course of sanctified life: for, the Lord will either com­mand the earth to drinke vp his afflictions, Apoc. 12, 16. or, hea­ling his plague, cause his face to shine, and glory to appeare in the darkest shadow of aduersitie. So much for the first speaker, the Prophet; the second and next speaker followeth, which is God: who by immediate voice confirmeth the former proposition of his fauour to the faithfull.

THe Prophet hauing assured the faithfull of Gods fauour which extendeth to all those who make him, by faith in him, [Page 104]their confidence: God himselfe (now) vouchsafeth to be speaker in the end of the Psalme, and to loyne with his Prophet, by way of Post script, in the same, for further confirmation. Because, or seeing he hath loued me, saith the Lord, &c. that is, as my Pro­phet hath said, so I say: they who desire in sincerity, and with good affections to serue me, shall haue good assurance from me, that I will be their deliuerer in troubles, by the Angels at my right hand, and by all the creatures at my left. I will remoue their feares; heare their prayers; bring their persons to honour, and their soules to heauen, where (at last) they shall bee glorified in soule and bodie. This is the substance of that, wherewith the Lord concludeth the Psalme in words, spoken from heauen, to faithfull men. And, they containe duties; and promises made to 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 [Page 106]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:

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 [Page 107]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 in the throne: where hee biddeth the people to take diligent heed, that they loue no otherwise then by cleauing to God, and seruing him with all their heart, and with all their soule, Ios. 22.5. It is the same in effect that Moses had said before him, and hath the same meaning; which is, that God is not bound with euerie affection, but with the cord of that, which is drawne from the seruice and entirenesse of a heart that wholly and chiefly is di­rected to him. This the Prophet Micah calleth a walking with God, Micah 6.8. when wee so loue him that we goe no farther then he doth; and yet goe as farre. And so did Enoch; who (therefore) was said to haue pleased God, that is, by faith and true repentance to haue pleased him, Heb. 11.5. for, can two walke, together vnlesse they be agreed, Amos. 3.3. Now, hee that so pleaseth God; doth (doublesse) loue him with all his heart: and such a louer was Enoch: when an expounder of the Law asked Christ, which was the great Commandement in the Law; he said to him: thou shalt loue the Lord thy God, with all thy heart, with all thy soule, and with all thy minde, Mat. 22.37. what Moses (the shadow) had spoken, the same spake Christ, theIohn 1.9. light; that thus, vnder two witnesses it might stand sure, that God re­quireth in his seruice, not seeming, but heart-whole Louers. The reasons:

That which is giuen grudgingly, or of necessitie is not accep­ted Reason 1 by man; and God loueth a chearefull giuer, 2 Cor. 9.7 Now, if man regard not an vnwilling gift, and God require a willing heart in all that is giuen and done to him: then, the loue where­with we loue God, must be free, not forced loue; from a readie, not grudging minde: hollow affections are odious to men, and a friend expecteth from his friend some good will. Will that, [Page 108]which is odious to man, bee pleasing to God? or will a friend looke for true kindenesse from his friend, and will not God from vs? is God lesse then man, or any friendship like to his.

Reason 2 Secondly, he that made the heart, deserues to bee loued with all the heart; not onely with a peece of the heart, or corner in the heart: and, he is worthie of all loue, in whom we liue moue, and haue being, Act. 17.28. that giues vs all good things, and can free vs from all euill. This is God that made all, and hath power ouer all. And therefore who but God, and who in com­parison of God deserueth so to bee loued, and with such loue? How much haue some Parents loued their children, and some friends their friend? yet these were but creatures, and the loue placed on some of these creatures, was but kindnesse lost: but God is creator, and the loue we set on him so infinitely worthy is infinitely rewarded: and therefore how much and greatly is he to be loued more then all persons and things created?

Vse 1 A correction of the cold loue that is in many toward God and religion: for, some pretende to loue God, who haue no cou­rage for his truth, Ierem. 9.3. and are cold suiters in those matters, which are not found, but by those who seeke them in the zeale of fire. But he that loueth God truly and with all his heart, loueth earnestly and alwaies in good things, Gal. 4.18. he is no vnmed­ling Politike, like Gallio, Act. 18.14.15. but if religion suffer in the fire, he will burne with it. Many will say they loue God; the swearer, the drunkard, the abominable adulterer, the most horri­ble sinner; and yet examine their loue at the touch of their affection to goodnesse, and his holy Law, and ye shall finde them professed haters both of him, and his counsels; neither caring for God, nor godly person, or counsell. Also, despisers of Church assemblies will say they loue God; when yet they neither care for his spirituall presence at Church, nor to obtaine his glorious presence in heauen: nor to speake to him by prayer, nor to bee spoken vnto by preaching nor to reade his word, as it were let­ters, nor to receiue his tokens: that is, Sacraments. But can a woman (truly) say she loues her husband, when she loues not his presence, nor cares not to come vnto him? when she despises his talke, and scornes his tokens? when she had rather heare of any then of him, and, when no mans comming is more vnwelcome, [Page 109]nor more vnpleasing to her, then his?

An instruction to put difference betweene the true loue of the Vse 2 godly, and the fained of hypocrites: the godly loue indeede, hy­pocrites in word; the godly act loue, hypocrites dissemble loue, hauing Iacobs voice, and Esaus hands, Gen. 27.22. the godly loue God in his righteous Commandements to doe them, in his godly Ministers to doe for them: hypocrites will pretend to loue God, and yet neither regard his word, nor Ministers: the godly burne with anger, as with fire, till sinne be consumed, as drosse; hypocrites are not moned where God is angrie: and such are called peaceable men, men of great temper and charity: but the charity of such is cold to God, and their temper is not moderati­on, but damnable luke-warmenesse: for, a true Christian is a true louer; louing where God loueth, and hating where hee hateth: that is, louing righteousnesse, and hating iniquitie, Psal. 45.7. A true louer, loueth God in his word, Iohn 14.21. and Gods word in the assemblie: and he that loueth perfectly, loueth Gods children, Psal. 16.3. where the wicked loue his enemies, making him their enemie. Now to loue Gods children, is to loue as Gods children doe; that is, to loue God for himselfe, and true goodnesse for him: so to loue Gods enemies, is to loue, with Gods enemies, malice, pride, couetousnesse, vncleannesse, drun­kennesse, vnrighteousnesse, and euery euil way: briefly; to loue God, is truly to loue him both in deede and word: not in deede onely, as that sonne in the Gospell, who said I will not, and yet went, Mat. 21.29. nor in word onely, as that other sonne, who said; I will Sir, and went not, verse 30. for, can we say, that either of these loued as they should? and what then, shall wee say of thousands that loue not so farre? And this is the duty; the promise added, followeth.

VVE haue in this word therfore; which is a word of inference, but signall not causall here; an effect of mercy in God, offered to all that truly loue him, or in loue with faith, cleaue fast vnto him: which is, that they shall not be loosers by any affecti­on to him in the care of his seruice and commandements: for, as [Page 110]they loue him in his truth, so he wil deliuer them in their troubles. And he saith therefore, making such deliuerance the consequent, not meritorious effect of their loue to him. For, no mans loue is so strong that it can binde God by the worke done: onely hee re­wardeth his own graces with fauour in his children and with the wages of mercy. He might command without wages, and wee should obey without hire: yet he requireth not our seruice, with­out our benefit: and, if we loue him as we should, he will deliuer vs as he hath promised. He wil leaue (a therefore) in our hand, such as is in the Text, for our better assurance; that is, if wee loue him, we shall be deliuered.

Doct. 1 From whence wee learne, that the louers of God need not doubt of his protection in any trouble, Dauid was a true louer, he loued the Lord to doe him seruice, and God the Lord loued him to doe him good. When he called vpon him in his dayes, that is, in trouble; his eares were neuer out of the way of his prayers: God heard his voice, and inclined his eare, as if he should lay it to his mouth, to heare him, Psal. 116.1.2. And, it is promised to his seed, that if they proue such louers, hee will shew himselfe such a hearer of them in their troubles, and a like present Deliuerer, Psal. 89.21, 22, 23.25, 26, 29, 36, 37. The thing is so cleere, that a good man asketh this question according to the Scriptures; if (euer) any were confounded that put trust in the Lord? Syr. 2.11. As if he should haue said: it cannot be shewed that any such euer was. But this point hath beene handled before, more then once: and the booke of the Psalmes, and whole booke of Scripture is large in this matter. The reasons.

Reason 1 If men of a good nature, will doe much for their Louers; what will not God do for those that loue his truth, seeing the loue that is weake in them, is perfect in him? Will a mother see her child in danger, and not runne to helpe it? If a woman could forget her child whom she loueth, God will not forget those who loue him, Esal. 49.15. And if a friend will take his friends part in aduersitie: God will (much more) deliuer his in trouble. For (here) he hath spoken it, and we may rest secure vpon the suretiship of his promise and truth, that cannot faile vs in any extremitie.

Reason 2 Secondly, the louers of God are beloued of him: and, will God suffer any to miscarry, whom he loueth? If he should, which [Page 111]were impossible, it must bee, because their enemies are stronger then he, which were monstrous. For who is equall to the Lord in the heauen? and who, among the sonnes of the mighty, is like to him? Psal. 89.6. and who can doe as he doth? Psal. 86.8.

An admonition to Christians, that would haue Gods protecti­on Ʋse 1 in their troubles; to loue him with faith and adherence. For, he that so loueth him, cannot but be loued againe by him. Being loued by him, and in fauour, what can doe him hurt? What men? What Deuils? Rom. 8.35, 37, 38, 39. If God wound him, the same louing God will cure him with the oile of his fauour. If hee send forth flouds, nay whole seas of trouble, that same Arke of his louing fauour will keepe him, from drowning in those trou­bles. If his wrath burne like fire, his fauour and loue will quench it. If he send sicknesse into his body, and the iron into his soule: because he hath a fauour vnto him, and loues him; bee will send health to his bodie, and speake peace to his soule. Where God loueth, and whom God sauoureth; there, and to them, what can come but good? Rom. 8.28. His anger is but a fathers anger, which is not anger but loue: and his strokes, the correcti­on of a father, which is not to hurt, but to make better. The god­ly haue left this recorded vnder their experience in all ages, Ia­cob, Ioseph, Dauid, and a cloud of such witnesses, Gen. 32.10. & 45.8. Psal. 118.18. Psal. 103.17, 18.

A comfort to all that truely loue the Lord, whether Kings, or Ʋse 2 persons vnder Kings. Such shall haue troubles, specially if they serue in feare, and reioyce in trembling before Christ their King, Psa. 2.11. But God hath giuen his word, that no troubles shall rise aboue them, come the enemie on neuer so fast, and raise he trou­bles against them neuer so high. The waters could not preuaile a­gainst the Arke: so, neither shall the waters,Gen. 7.17, 18. or water-floods of combined enemies abroad, or seditious spirits at home be able to doe any thing against the Sacred Arke of religious Soueraigntie. For, God will not violate his truth, nor alter the thing that is gone out of his lips, Psal. 89.34. Hath hee promised, if thou be his louer, that he will be thy Deliuerer? then, loue God with thy heart, and set no troubles to thy hearth for, thy troubles and trou­blers shall flie, as the mist before the Sunne, scattering it. Abra­ham loued God, and hee loued him greatly, and more then any [Page 112]thing beside: God (therefore) twice deliuered him (in the matter of his Wife;) once from Pharao, Gen. 12.17.20. Againe, from A­bimelech, Gen. 20.6, 7.14.15, 16. The heart of Iacob trusted in God: therefore Laban could not but doe him good, Gen. 31.29.42. and Esau could not hurt him, Gen. 33.4. Saul had Dauid fast in Keilah, 1. Sam. 23.7, 8. but, what could he do against him more then Stephen Gardner, and the other Butchers of the Shambles of Rome could doe against the Lady Elizabeth, in the Tower, and Keilah where she was shut vp? These things rightly considered; can any doubt that God is as good as his word to those that loue him, and that he will keepe his promise with Kings? So hee dis­charged Queene Elizabeth of her prison and troubles together, and set a crowne of pure gold vpon her head.

The loue that we can shew to God (the best of vs, and the best of it) is but weake and simple; and yet, God esteemes of it, and rewards it with a promise of deliuerance in troubles.

Doct. 2 Which teacheth, that we can loose nothing that wee doe to God, or for him, in his seruice. Among the other offerings of brasse, and siluer, and blew silke of skarlet purple, and iewcls of gold; those of Goats-haire, and Rams-skins, and badgers skins are not forgotten, Exod. 35, 22, 23, 24, 25. Two mites are little, and a cup of cold water is lesse; and yet these offered with the hand of a willing heart, either by Disciples, or to a Disciple, in a Disciples name, are esteemed great matters, Luke 21, 2, 3. Math. 10.42, And the Apostle saith, if it be a worke and labour of loue; he saith not a worke and labour of charge, that is done to God; he should be vnrighteous if he should forget it, Heb. 6.10. that is, if he should doe so, he should doe otherwise then he hath promi­sed. The reasons.

Reason 1 If thankfull men will remember a little, where appeareth not so much in gift, as in good will: Shall not God much more? For, he respects (altogether) the minde in a worke, not the matter: and accepts the minde, where matter is wanting.

Reason 2 Secondly, if a cup of cold water lose not his reward; then, (to reason from a lesser thing to a greater) what can? hee that praiseth a little, will, in that kinde, praise much, and accept all.

Ʋse 1 A comfort to the poore that can offer but a little in Gods ser­uice. For, if there be first a willing mind, it is accepted according [Page 113]to that a man hath, and not according to that he hath not, 2. Cor. 8.12. If we doe what we are able, though it be small that wee are able to doe, it is welcome to God, Deut. 16.17. Two yong Pi­geons, Leuit. 12.8. And two small mites are as good an offering (where there is no more) and as well accepted, as richer matters from richer persons? Some may offer a Lambe to the Altar; and the poorest, whose heart God hath made willing cannot want a mite, or the worth of a yong Pidgeon to offer to it, that is, thou must helpe forward the seruice of God, if not with the purse, yet with the mite of doing somewhat toward it, some other way: and thy worke will be accepted. All the members in this body haue their necessarie vse, and can doe something; the poore as well as the rich. The head cannot say to the feet, I haue no need of you, 1. Cor. 12.21. Let Papists and Pharises then praise and onely praise rich almes; Christ makes more account of the Widowes two mites, then of all that they giue. O therefore what a comfort is heere to a poore, if true Christian: seeing that euen the poorest hee that is such, cannot be vnfruitfull altoge­ther, or without vse, in the worke of the Lord; and that God, rich in mercy, rewardeth euen in a poore soule, weake loue, and poore doings, where a heart is not wanting to doe better, and to loue more earnestly, if he were able. This may comfort him, in the euill day when it comes, and it may come hee cannot tell how soone, For, if Pestilence should be sent, if some other destroying sicknesse should come, or, if troubles should arise for the Gospel, which he professeth; herein he may dwell safely, that he hath not been wanting, to his power, in any furtherance that he could giue the Gospel, or to the Professors and teachers of it for Gods sake, who will not forget his worke and seruice that he hath done, and and who giueth the full cup of life for a cup of cold water.

A terrour to those, who being able to doe much in the seruice Ʋse 2 of God, loue neuer a whit, or coldly, though a little be accepted, done willingly in that respect, and with a good minde. Remem­ber this, ye that forget God, hee may bring you downe in trouble, though now ye be aloft in a flourishing estate of wealth & peace. Suddenly ye may be made poore; or, if your riches remaine with you, you may beare this voice, a voice very dolefull and bitter to all that are rich in their Mammon, and not rich in God; O foole, [Page 114]this night, thy soule shall be required of thee, Luke 12.20; or, this night, that is, very shortly and terribly, they will fetch thy soule. Then: what griefe will it be, and death to remember, what good ye might haue done, which yee neglected to doe in your wealthy, and healthy dayes? They that turne many to righteousnesse, shall shine as the Starres, Dan. 12.3. Now, whether is better, to shine as Starres in heauen, or to burne as brands in hell? Yee (therefore) that could haue spent hundred, by your yeerely comming in (and haue spent some, vainely) and not one, nor neere one in all your life, to the furtherance of Gods seruice, by doing something to­ward the Arke of a teaching Minister in the place where your chiefe house stood, and family did continue; Yee that by your countenance and place, might haue turned many to righteousnes, and yet loued so hotely for your selues, and coldly for God, that the winning of soules was none of your care, but rather the ga­thering of riches and friends: and yee who, hauing Tenants and followers, might haue constrained them by a wise eye, to haue kept the way with your selues, to Gods house, and good order in Gods house, being assembled there; had rather goe with a few then with your traine thither, and rather leaue them, that were in the assembly to their owne foolish wayes; then watch ouer them for the wayes and duty of reuerend worshippers at Church, du­ring all the time of prayer and preachings then: yee that haue (thus) neglected to doe good, or gloried to doe euill, being (therefore) not louers of God, but rather haters of him; What will ye doe, or say, when the day or houre commeth that ye must goe from house to graue, Psal. 49.14. and leaue your riches to others? verse 10. Surely a good conscience, in those matters, will be more worth then all the goods, Mannors, or Lordships yee had or desired more then the loue of God, in which onely is true happinenesse, and peace, Ye haue refused to serue him that giueth the best wages; and did choose rather to serue for trifles, then for an inheritance; and for corruptible things, then for eternall; there­fore God gaue you these small things, dealing with you, as A­braham with the sonnes of his Concubines, who gaue them cer­taine gifts or moueables, and sent them away, Gen. 25.6. For so these and these onely are your portion, hold them if you can: the inheritance is Isaacs part, and the right of the sonnes. And now, [Page 115]what will ye doe when ye can liue no longer? to dishonour God, and to honour your selues, your children, or kindred aboue him? your hope cannot be in him whom you loued so little and cold­ly; and who is a most bountifull Master to all his followers and louers, giuing them (here) for their spirituall repast, the royall feast of a good conscience, and in heauen Kingdomes for their seruice; for imperfect obedience, perfect glory, and for short trou­bles long life: but now as Elisha, a Prophet in Israel, said to Ieho­ram the King of Israel, Get thee to the Prophets of thy father, and to the Prophets of thy mother, 2 Kin. 3.13. so, in times of Pestilence, and in the houre of death, yee must goe for comfort to your lands, and Lordships, and large heapes in which ye trusted; or to your drun­ken cups, fellowship, companions, and such Prophets of your fa­thers house, the Diuell: God will not looke to ward you, nor see, that is, know you, in that houre, verse 14.

But doth God thus remember euery little thing that is done to Ʋse 3 him in his seruice? The vnthankfull among vs then are taxed, who remember no benefit bestowed vpon them, or good done for them, though neuer so great. The best we can doe to God, or for him, deserueth the pay of shame, and no better recompence:Luk. 17.80. and yet God reiecteth not our weakest loue. Men may deserue much at our hands, and sometimes doe; when (neuerthelesse) wee re­ward their good with euill: for their friendship, become their e­nemies; and fight against them without a cause, Psal. 109, 4, 5. We should do good for euill, and pray for them that hurt vs, Mat. 5.44. We (contrarily) do euill for good, and hurt them that pray for vs. Is this to follow God, or to be like Christ? euen a heathen Monarch, Assuerus by name, may condemne such. For hee kept a booke of records, wherein were written all the memorable good deeds that his Subjects had done vnto him, hating to be vnthank­full, Hest. 6.2.3. But so farre are many Christians, at this day, from keeping any booke of thankfulnesse in their heart, or of records in their houses with this Pagan King; that they rather blot out all good deeds with present euill will; and no sooner receiue a good turne, then they (instantly) burie it, that it may neuer rise vp to giuethankes to the giuer. The second promise and duty follow.

SOme alteration there is in the dutie; the promise is of deliue­rance from troubles, as before. For, to set vp on high from dangers, is so to free the godly from distresse, that neither their enemies on earth, nor wicked spirits, that are their enemies, in the aire, shall be able to touch them with any mortall wound. The speech is taken from the manner of fortifying, vsed in wars: where, for more securitie, towers of defence were set on high rockes and hilles. Such fortresses, or mounted-houses of safety will God prouide and establish for those that know, that is, con­fesse his name; when enemies vexe them, or plagues threaten them, or troubles draw neare vnto them. By the name of God is meant his holinesse, and excellencie; or whatsoeuer things hee is knowne by on earth, as men are by their names; as his titles, workes word, properties, and (sometimes) himselfe. Mat. 6.9. And, to know here, is not barely to know, but to know with faith: nor, is it bare knowledge, but acknowledgement: when, knowing the power of God ouer vs, and care for vs, we confesse and beleeue the same, with a resting thereupon, in all our troubles? Before, we heard of beleeuing in God: the Prophet here, or the Lord by him, speaketh of knowing, because none can rightly put confidence in God that doth not know him: as Psal. 9.10. for, why doe men so much and vsually, trust their rich friends, but because they know they can helpe them, and are perswaded they will? and why serue they great men rather then poore men, but because, in like manner they know that great men can preferre them, where poore men cannot? so, they that know what a rich rewarder God is of the least things done to him in his seruice and worship, and how able so to doe, cannot but loue and serue him.

Now, where the loue and knowledge of God goe (thus) toge­ther; Doct. we learne that God is not loued where hee is not knowne, that is, acknowledged to be as hee is in bounties and power: Therefore the exhortation of Dauid to Salomon, his young sonne is: First know the God of thy fathers, 1. Chron. 28.9. as if hee had said: chiefly, and before all things know this, or know him in [Page 117]his power, and be perfit in the booke of his goodnesse, that is, know his power that thou mayest feare him, and his readinesse to helpe, that thou mayest set thy loue vpon him. Hee addeth; and serue him with a perfect heart; that is, vprightly, and as hee will be worshipped, which none can doe that knoweth not the lawes and manner of his seruice: and so, sound and sanctified knowledge is the mother of christian deuotion; not Popish ignorance. Cer­taine wicked worldlings are reprooued in the booke of Iob, as contemners of God, the reason is; they desired not, or they ca­red not for the knowledge of his wayes, Iob. 21.14. and how could they (then) but be irreligious in heart, and impious in be­hauiour? for, not knowing Gods power, what should containe them? and ignorant of his kindnesse, what could allure them to be other, or to doe otherwise? Did that land loue God, where­in by swearing, and lying, and killing, and stealing, and whoring they brake out, and blood touched blood? It is out of question it did not, and why did it not? the Prophet tels vs: there was no knowledge of God in that land, Hos 4.1, 2. And where men know not God, what can be looked for, but all impietie against him, and vn­righteousnesse against men? where men know not his goodnesse to loue him, not power to feare him, what will they not doe? And (here) one saith well, That an ignorant heart is a sinfull heart; and a Man without knowledge, a Man without grace: for, without knowledge, the minde is not good, Prou. 19.2. And, if the minde be not good; what can be good; it being certaine, that what the minde is, that the man is? The scornefull, and they that tooke pleasure in vnrighteosnesse, could take no pleasure in God, and what tooke the taste of God so and so much out of their hearts, but the ignorance of his wayes? It is said, they hated knowledge Pro. 1.22. and could not abide counsel, ver. 25. The reasons:

God cannot be beloued, where he is not desired: for, no de­sire; Reason 1 no loue. But he cannot be desired where he is not knowne; for, noIgneti nul­la cupido. knowledge; no desire. And therefore they that doe not know him, cannot loue him.

Secondly, wee cannot loue, where we cannot trust; but faith Reason 2 is in perswasion: and perswasion (except it be of fooles that be­leeue euery thing) is a high degree of knowledge: for who is, or can be said to be perswaded in a matter that knoweth not whe­ther [Page 118]the the thing be so or no? must not the heart be assured? and can there be assurance in the heart without the knowledge wee speake of?

Reason 3 Thirdly, knowledge is the well-head, from which all good af­fections come, as waters from their fountaine. Now, if it be the well-head of all good affections: then also, of the loue of God, which is a good affection: that it is such a fountaine of good af­fections, may appeare, in that the reason of our loue of God, faith in God, feare and reuerence of his Maieftie, is, because we know him, and him chiefly and singularly, worthy to be loued, beleeued in, feared, and reuerenced of all men, aboue all things.

Ʋse 1 A conuiction of all those, who thinke: they may loue GOD sufficiently and well enough, in their great ignorance of his iu­stice, goodnesse, holinesse, prouidence, power, Truth: for, what stranger loueth, or can loue a man so well, as hee that knoweth how worthy he is of loue, and what parts are in him, deseruing both his loue, and best regard? Now, ignorance is a kinde of strangenesse from God, and ignorant persons are strangers to him. How (then) can they loue God so sufficiently, or in any measure to those that know him in all his properties, and excellent good­nesse: where they are acquainted with nothing in God, by his word: and, neither know his wisedome, nor goodnesse, nor pow­er; nor how true he is in his promises, nor how iust in his com­mandments, nor how holy in 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 [Page 119]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 Ʋse 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 sl [...]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 [Page 120]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.

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, [Page 121]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? H [...] 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 Pop [...]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 come and glorified: which is seene in foure things; as supplications, prayers, intercessions, and giuing of thankes. 1 Tim. 2.1. By supplication is meant that kinde of prayer, or thing in prayer, whereby we craue the turning away of euill things from vs. Prayer, or obsecration is, that wherein wee desire all good things necessarie for vs. Intercession, that, by which wee pray lo­uingly for our friends, and charitably for our enemies: and gi­uing of thankes that, which vpon the receit of a fauour, goeth, with praise in our prayers, to him that gaue it. Now, he that wil see the saluation of God, must do all this. In all these, he must talke with God as did M [...]ses: and hee may talke with him, as with a friend bringing good affections to the words of his prayer. In the 50. Psalme, and 15. verse God promised deliuerance to his children in the day of their trouble: but with the condition of Prayer, as here; Call vpon me; as if he had said; if ye will haue my helpe, or, if ye will haue me to helpe you, pray. So, Christ our Sauiour, promising ease, that is, deliuerance, to all, who, for his sake, are laden with troubles, and labour of wrongs; bids them to [Page 122]come to him, as if hee had bidden them to call vpon him, if they will be cased, Math. 11.28. And the Lord will be found, but it is of those that seeke him with prayer, Math. 7.7. Iehoshaphat so sought him, and found his helpe against the children of Ammon, and Moab, and Mount Seir, 2. Chron. 20.10.22, 23, 24. And, Salomon, in the Dedication of the Temple, desireth God to in­cline to his people in their distresse; that is, when in perill and terrour, they confesse their sinnes, and make their supplicati­ons to him, his prayer is that hee would deliuer them: but it is with condition, as before, 1. King. 10.31.33.35, 38, &c. For, there is no such meanes of accesse to God as prayer; neither doth he an­swer, out of the heauen, to any thing that we preferre to him, so directly, as to prayer, and he delighteth in the soule of his sacri­fice more then in all burnt-offerings. If the great waters burst in, it is prayer that must cast vp a bank of stop vnto them, Psa. 32.6. Many times God deliuereth without prayer; (which should make vs more thankefull, but not lesse diligent to vse the exer­cise hereafter) but prayer is Gods owne ordinance, that bindeth him to deliuer vs. By it, he giueth vs his earnest, or somewhat in hand to confirme vnto vs the light of his saluation in this mid-vale of darknesse. By it wee haue a sanctified right to the crea­tures, 1. Tim. 4.5. By it we receiue the key that opens Gods trea­sures, and puls downe his mercies vpon vs. Math. 7.7. By it we come into the Presence, and haue speech with him that is greater then all Princes, Gen. 18.22, 23, 24, &c. By it, if God bee ready to strike, wee hold him backe, as it were, that he cannot exe­cute his iudgements, Exod. 32.10. and by it, we confesse that we receiue and seeke all good things at Gods hands, running to him in our wants, and reioycing in him for our welfare. If (then) wee looke to be deliuered in trouble: in trouble, wee must pray to the Lord our deliuerer. The reasons.

Reason 1 God looketh when deliuerance commeth, that wee both ac­knowledge him to be the giuer, and thanke him for the benefit: which we cannot doe but by prayer. For so, in obsecration wee seeke vnto God, and in thankesgiuing praise him. Wee goe out of our selues for helpe to him; and being holpen, we say: Not vn­to vs (Lord) not vnto vs, but to thy Name be glory, Psal. 1 15.1.

Secondly, it is of the Commandement and Ordinance of God [Page 123]that we should pray, that is, call on him in our troubles, Mat. 6.9. And what good Christian will not make conscience of Gods Commandements to keepe them, and Ordinances to doe them? we make conscience (or should) of killing and stealing, because the Law saith, Thou shalt not kill, Thou shalt not steale. So it is Gods Commandement that we pray in our troubles: and shall we be troubled, and not call vpon God; that is, pray vnto him, as we are commanded?

Thirdly, prayer is a part of his seruice, Psal. 50.23. and the Reason 3 wicked that doe him no seruice, are said not to pray, Psal. 14.4. Now, is prayer a part of his seruice, and shall wee refuse in our troubles to serue him? that is, in them, to pray vnto him, and to call vpon his Name? And as it is a part of his seruice; so it is a meane of our saluation, Ioel 2.32. I say then: desire we to be sa­ued? or if we long not to be damned, let vs pray.

Fourthly, a benefit is worth the asking, and we make suite to Reason 4 those that can doe vs pleasure. Is not deliuerance in troubles, a benefit? and shall wee thinke much to aske it? or doe wee make such suit for a worldly pleasure, and shall we giue no attendance about his Courts, that giueth vs the pleasures that are for euer?

An admonition (therefore) to be frequent in this duty which Vse 1 so much concernes vs, and brings so much good vnto vs. It is the tower of the faithfull, and in all aduersities, the godly flie vnto it: It is Gods seale vpon our hearts, Cant. 6.8. and the earnest of his Spirit, left in our hands, 2. Cor. 1.22. for which we read in Zacha­rie; of a Spirit of grace, and supplications, Zach. 12.10. from it ati­seth that friendly exchange that is betweene God and vs; wee sending vp ou prayers to him, and hee sending downe his bles­sings to vs. It maketh the righteous in calamitie, to goe vpon other feet, then the feet of Daniels image, which were partly clay, partly yron, Dan. 2.33. for, they walke not staggeringly vpon their doubts, but vpon fast ground; knowing that hee is faithfull that hath promised. Nay, if they be to fight for life and death, be­ing cunning at this weapon of prayer; they neither care for the deuils malice, nor distrust Gods louing kindnes; but (then) be­leeue most, when they see least, and shew greatest courage, when there is greatest cause. In a danger (otherwise incurable) and when worldly wise men know not what to doe, and when all [Page 124]their cunning is gone: the godly (that giue themselues to prayer,) know both what to doe, and where to finde succour: for, they continue calling vpon God, till those raging and vntamed floods of trouble be gone, and God send deliuerance from his holy ha­bitation in heauen.

Ʋse 2 A terrour to those, who neither speake to God for blessings, not runne to him in trouble. Such, beside the brand of Atheisme that they beare in their mouthes, full of the dishonour of God, and emptie of his reuerence, haue no promise to be deliuered out of any aduersitie, and stand in state of damnation with all that call not vpon God. They cannot say with the three children of God in the fierie ouen; Our God whom we serue, will deliuer vs, Dan. 3.17. but the God whom wee neuer serued; and therefore cannot in iustice deliuer vs, but suffer vs rather to perish in that flame, that burneth vp the vngodly, as drosse. And since a confession that there is a God standeth not without a prayer of confession due vnto him: they denying the one, how can they but be deniers of the other? And denying God, how can they with comfort looke for the saluation of God? Let them consider this, who neither at home, nor in the assembly, once a weeke, call vpon God: or if their lips goe, their heart is not in the businesse of prayer. Some cannot pray, but in the Church: and some will not pray when they are at Church: what difference betweene such, and deniers of God? One sort salutes him not at all, and the other with lippes, without a heart. Further, if God should againe send some contagious death and mortalitie among vs: what good could these vnprofitable limbes in the Church doe, for the re­moouing of it? what is the King and his throne better (I am sure much worse) for them? for though they cannot, not care not to establish it by their prayers, they can weaken it by their finnes: and send againe for the Pestilence; though, when it is come, they can neither helpe to cure it, while it rageth, nor the skarre of mi­sery and desolations that it leaueth behind it in particular places, and in the common state, when it is gone. And now, that the bloodie Esau: of Rome prepare with such crueltie, and numbers to deuoure poore Iacob: what can these doe, but strengthen them, & weaken the righteous as they do by horrible Atheisme? They cannot deliuer themselues: and (which is worse) they can­not [Page 125]but draw the Gospel with vs (further) into bondage. Let God threaten our haruest and corne fields with ill weather and forcible tempests; what good doe these, wanting the key where­with Elijah shut the heauen, and opening it wider and further by their blasphemies? And, as they doe no good; so, as doers of great harme, by prouoking the Lord with their monstrous villa­nies, they increase the wrath vpon England. Nehem. 13.18.

But (further) the Lord (speaking of the righteous) saith; Hee shall call vpon me, that is, hee shall goe to no other for helpe in trouble. Which was the practise of the Fathers in the old Testa­ment, Doct. 2 and teacheth; that God onely is to be prayed vnto.

For God so commanded, Psal. 50.15. and the godly, yea eue­ry Reason 1 one that is godly must so doe, Psal. 32.6. So, Psal. 34.6. The poore man cryed, and the Lord, that is, he to whom hee cryed, heard him, and saued him out of his troubles, Thus did good Iehosaphat, and the chiefe of Iudah with him: for his eyes and theirs, were to God onely; not to Abraham, or any Saint departed. 2. Chron. 20.12. And in the New Testament, Christ directs vs by forme, Math. 6.9. and charges vs by precept, Mat. 11.28. to come to no other then to God, not to him otherwise, then as God. The rea­sons.

For our approach to any other, then to him that is God, there is not either in the old or new Testament any commandement, or practice: and the prayer taught by Christ, (the most perfect and best that euer was taught) doth proue as much.

Secondly, the obiect of our faith must bee the subiect of our Reason 2 prayers, Rom. 10.14. That is, to him onely we must pray, in whom onely we beleeue. But this is no other then God.

Thirdly, none can helpe as God can; and none can where hee Reason 3 will not. And therefore he onely and none but he, that is none but he that is God, is to be prayed vnto. Or▪ from God alone come all the meanes of our deliuerance, the wise vsing of them, the suc­cesse and blessing vpon them: therefore to him onely must we go for them, by prayer.

Fourthly, Christ hath put the matter out of question, who saith, Reason 4 in one of his answers to the Tempter: Thou shalt worship the Lord thy God and him onely shalt thou serue, Math. 4.10. Out of which answer, I reason thus: Prayer is a seruice and worthy of God: [Page 126]but we must worship and serue God onely; and therefore pray to him onely.

It taxeth Popish Liturgies, Ʋse. and formes of Prayer to Saints de­parted.

Exceptio 1. But they say, (that so call vpon the Saints) that they pray not to them to helpe them, but to speake for them; not to be Sauiours, but Mediators.

Repl. But the Apostle tels vs, that there is one Mediatour (hee speaketh of no mo) and therefore but one (onely) betweene God and Man, 1. Tim. 2.5. giuing instance in Christ, both God and Man. His meaning is, that God the Father hath made to Christ the Sonne a Deed of gift of being that one Mediatour betweene him and vs: and that euery gift and grant that is made passeth in his name; and whatsoeuer is recouered to vs, pertaining to re­demption, is entred in the title and right of him, and giuen to vs, because we are members of his body, of his flesh, and of his bones, Ephes. 5.30. This being the Apostles meaning touching that one Mediator, who is Christ: to entitle other Mediators to his office, is a point of forgery; and point that argueth all Papists of a great offence against the chiefe roialties of that only sufficient & most mild Mediator between God & vs, the God & man Christ Iesus. Besides; he that will take vpon him to be Mediator, that is, in this manner, to be Spokesman betweene God and vs: must be (perfectly) able to saue all them that come to God by him, Heb. 7.25. but what creature (bee it the mother of Christ, though, o­therwise, a most blessed woman; be it (I say againe) the Mother of Christ, or any other that haue died in Christ, or for him) is able to saue a soule? and, if not able to saue a soule, then not allowed to be Mediatour for it.

Exceptio 2. But they further say: Saints are Mediatours of in­tercession; and Christ, and he (only) the Mediatour of redemption.

Repl. But this answer is no other then that which was confu­ted before: and, it is a distinction without a difference; like to that answer of the Physitians wife (and it was a wise one:) pep­per is hot in operation,Bishop I [...]-will against Har-ding. and cold in working: as if operation and working were two things: So (here) mediation and intercession (but one thing & two names) are made diuers, that differ not: for, what difference betweene a Mediatour, and Intercessour? Is not [Page 127]a Mediator, one that laboureth betweene partie and partie? and is not an Intercessor the same.

Exceptio 3. But who, that hath offended the Prince, commeth directly into his sight, and not by some way made for him, by his Nobles, or some in fauour about him?

Repl. Be it so, and be it granted also, that wee dare not come to God offended without a Mediator: haue we not a Mediator, who (as hath beene said) is able to saue all that come to God by him? and what neede we to care for the fauour of Noblemen, or other, when wee are sure of the Kings eldest Sonne, whom the King himselfe so loueth?

Exceptio 4. But it is presumption in a meane person, to come to the Kings eldest Sonne without a Mediator?

Repl. It may well be so, and want of good manners too, if we speake of earthly Princes and suites: but it holdeth not in this question: for, we are inuited to come to Christ boldly; and by him to his Father. Now, what presumption is it to doe as wee are commanded? was Dauid, were our Fathers, was the Centu­rion, the Publican, the lost Sonne presumptuous? that so did, Psal. 51.1, 2, &c. Mat. 8.5, 6. Luke 15.25. & 18.13, If the Prince shall appoint one, by whom, and by no other, we should put vp our petitions to him: should we not doe it by him, and by no o­ther? But God will haue vs to offer our prayers to him by Christ: and, shall we offer them to him by the Saints? shall we doe what he hath not bidden vs, and shall we not doe what hee hath com­manded?

Exceptio 5. But the Saints are mercifull.

Repl. Though they were while they liued, and now in glory, be mercifull; that is, generally desire the good and glorification of their fellow-members: yet where is it written, that they par­ticularly doe this, and seuerally for euery member? or, how can the Saints that are in heauen know our necessities now? Is not the contrary (rather) plainely testisied by Esa, where hee saith; Abraham is ignorant of vs, and Israel knowes vs not? Esay 63.16. or doe the Angels know our thoughts? I am sure they haue no eares, with which they can take our words. And, for their mercie though it be great: was euer like affection found in Saint or An­gel toward vs, as was in Christ, who dispensed with his glory for [Page 128]a while, and laid downe his life for our sakes? Or, must hee bee entreated himselfe, who is appointed, vnder scale, by his Father, to make intercession for vs? The High-Priest vnder the Law, was the figure of our mercifull High-Priest in the Gospell: but, when was euer Mediator made by the people vnto him? or any ioyned with him? or any meanes vsed to appease him? And shall not the figure and truth agree? but I leaue the further debating of these points to those that write purposely of them: and pray all those that haue receiued the loue of the Truth, in this matter to enter their suites in a right title, that is by Christ onely, and not amisse, with the mowles and Backes of Rome, by Angels and Saints. So much for the duty; the promises follow.

IF we call, God will answer; if wee pray, that is, pray as wee should, he will heare presently, and thorowly, as with both eares: when we crie, as men in danger, he will bee with vs, and our helper at hand: which cannot be but a great spur e of incou­ragement to prayer, and to prayer that goeth not out of fained lippes. To heare (then) in this place, as in many other places and Texts of holy Scripture, is to heare with fauour; and readily, with an open eare.

Doct. 1 And this teacheth, that if we be not heard in our prayers, the fault is in our selues; for, there is (alway) a readinesse in God to heare vs. When a righteous man crieth, the Lords eares are open vnto him; Psal. 34.15. and his hand is neere, to saue him, verse 18 the like in Psal. 145 18. againe, they that are saued, that is, deliue­red from dangers by their prayers, are heard when they pray: but whosoeuer calleth on the name of the Lord, that is, truly worshippeth him by his word, is so saued, and so heard, Ioel 2.32. let such an one but call, he is answered; and pray in distresse, and he shall be deliuered: for, God is rich vnto all, or a hearer of all, that (so.) call on him, Rom. 10.12. that is, he shall not onely auoide the wrath that is threatned; but, (as an ouer-plus) enioy the me­rits that come. So Noah and Lot, calling vpon God, were not onely deliuered from the stormes, of their time, but receiued great blessings. And, Dauid that was deliuered from Saul, was [Page 129]made next King to Saul. In times of persecution, when the Sunne became blacke as a pot, and the heauen of the Church was coue­red in showres of blood; Christians were not onely (many of them) pulled out of the fires of those Sodom-ages, but had also in their prisons and dens, and darke dungeons sweet hearings, and ioy vnspeakeable. The Hoste of Israel was so discomforted vnder Iosua, in the taking of Ai, that it is said the hearts of the people melted away like water, Ios. 7.5. The people (no doubt) cryed to the Lord, but he heard them not; the reason was: an execrable thing was done in the Hoste, verse 11, 12, 13, So, many aske and receiue not, because they aske amisse, Iam. 4.3. and Dauid, though alway belo­ued, was not alway heard when he prayed: the lett was in himselfe, and no want in God. The reasons.

Though a kinde father loue his sonne dearely and tenderly; yet Reason 1 he will refuse to giue him somethings that hee asketh: not be­cause he loueth him not, but because the things hee would haue, are either not fit for him, or not fitly asked by him. So God, who is most ready to heare, and farre surpasseth all earthly Parents in loue and tendernesse; doth sometimes turne away, or not heare. It is because his children that (then) call vpon him, are not sit to be heard, not because hee is not ready to giue or grant what they shall necessarily and lawfully aske of him.

Secondly, if there should be any vnreadinesse in God, or let in Reason 2 him; it should be because he wanted either will, or power to help vs. But there is none so willing, and who may compare with him for power? The two brazen Pillars of his Temple are: the Lord wil establish, and, in him is strength, 1. Kin. 7.21. and these two in God, (Iachim, and Boaz in him) cannot be sund [...]ed.

Thirdly, experience of times, and examples of persons, whom Reason 3 God hath heard (so many, and in so many troubles.) haue sealed vp, that God is a present and ready hearer of his children that call vpon him.

An instruction (therefore) when our prayers returne without Ʋse 1 successe to enter into ourselues; and (so doing) to consider what corruption in the matter of our prayers, manner of making them, or in vs that pray, doth deny vs hearing at Gods hands. It may be there is some execrable thing in our minds, vn-put away. It may be the matters we asked, were such, as God hath not promised to [Page 130]giue, or did deferre to giue at that time, for causes and purposes best knowne to himselfe. It may bee that our manner of asking was naught; desiring our deliuerance more greedily then his glo­ric, and outward things more earnestly then his kingdome. And, in this search let vs imitate the wis [...]dome that is often to be found among worldly men. For, if they hauing a suit to the King, or some Noble man at Court, misse of the successe and issue they hoped for: they beginn to take themselues aside in the matter, and to reckon with themselues in what circumstance, point, or points they sailed, that the businesse went against them: and, hauing found their ouer-sight they seame by it, to be wiser against ano­ther time. So, when in dealing with the Lord, in our prayers, wee finde that our cause sals to the ground, and we are not heard, as we expected: we should reason with our selues (religiously) for what offence, in matter, in manner, or of our persons, God hath dismissed vs without hearing, or refused vs in the prayers that we made vnto him: and hauing found the fault to be as (if we seek as we should) we cannot but find to be (all) in our selues, & no blame in God; we should further learn to amend that fault, & to beware of all such vntowardly comming to God hereafter.Psal. 66.18. If we pray in our sinnes, or (without repentance) in any sinne, wee must not looke to be heard; nor, if we pray without the putting away of wrath, and the leauen of bitternesse. If we aske not temporall de­liuerances and blessings with a reseruation to Gods will, we must looke to be denied; much more, if we aske things that God hath forbidden, as his vengeance vpon our enemies, their fall, and our rising by it; we deserue not onely to be denied, but to be heauily plagued for our prophanenesse. And, if we would not be put back with shame, when wee put vp our supplications to the throne of God, we must keepe in with him: at least wee must not prouoke his wrath by such a general vnreformednesse in tongue, and man­ners, as raignes at this day. For who, that meanes to obtaine his request at a mans hand, will wilfully prouoke, and displease him? Let vs learne this for our selues; that if Pestilence come, or some sicknesse contagious, or a dearth euer the land, or some other af­fliction; we may haue hope, when they, who (sinne wilfully) can haue no boldnes; and therefore must needs despaire, or haue small comfort in their prayers, when in trouble they call vpon God.

A comfort to those who labour to take all impediments of Ʋse 2 hearing out of the way of their prayers by good affections, and a holy life. For they that pray with Faith, and Repentance, neede not to feare, when they cry vnto God, in the Plague, in the Fa­mine, in oppression by foes, and in other troubles? Sometimes, and for some time; God in affliction, may be as one that hea­reth not, yet his eyes behold: and his eyes may be as eyes of one that seeth not, yet his eye-liddes consider, Psal. 11.4. that is, the godly in trouble, may think him absolutely gone from their help, and that he is deafe in heauen at their prayers: but when he win­keth at the wayes of those that vexe them, he sleepes not in them; neither, when he takes day with his afflicted, and puts them to a new-hearing, doth hee forsake their cause or them in aduersitie; but onely taries the time, when he shall see it best, who (onely) knoweth when it is best and fittest for their deliuerance. Gods eyes are not so shut at any time, but hee sees vnder them what is done in the earth: and when euill is deuised against the righte­ous, the bright eye of the Lord is vpon the first thought, and ima­gination thereof. It doth not (presently) seeme so to vs, because he takes leasure and respite to bring things to light: but whatso­euer we think or iudge to the contrary, so it is. And this,The Bishop of London D. King in a Sermon prea­ched the 5. of Nouember. 1608. at VVhite-hall. The "sometimes Reuerend Father of this Church, and Right-worthy" trumpet of the Gospel, hath iustified plainly & cleerely in Gods" seuere watch ouer the Powder-traitors, saying: That he went" with them in the whole course thereof: that he saw them, when" they trudged to Doway, and gadded to Spaine, and marked the" hissing of the Bee of Egypt to the Flie of Ashur: and noted all" the intelligence that passed betweene the Leiger Iesuit in Eng­land," and the Leigers of Flanders and Spaine: yet he bewrayed" nothing of this at first, but sate as with his eyes shut, & let them" runne on, till they had runne themselues to perdition. After, he" shewed that hee slept not in so great danger toward vs; but brought all to light, and what the wicked had done; which hee manifested by their own confessions, and by publike example, as vpon an hie Stage. So when he seemeth furthest from hearing, he heareth the very silence of his seruants prayers, Exod. 14.15. Psal. 55.17. And therefore the comfort of the righteous abi­deth firme; which is, that when they call they shall be answered, [Page 132]first or last, and alway in due time. So wee haue spoken of one of the promises, another followeth, which is of deliuerance; but otherwise then hath beene spoken of.

BEfore, we heard of deliuerance: but (here) it is promised, in a strange manner, to the righteous: and that is; that God will (as it were) put himselfe into their troubles, to make himselfe a partie in them: and (so) bee their deliuerer: for, by his being with them, is not meant (onely) his being so by an infinite Es­sence, and generall prouidence; (for so hee filleth all things, and is with all his creatures;) but his being with them in a more spe­ciall manner, and more particularly, by his Spirit of promise and comfort in their troubles: it being certaine, that the soules of the righteous sometimes eat, and drinke, and feast with Christ; and at other times crie much, and aske many watchmen for him, be­fore they can finde him, Cant. 5.5, 6, 7, 8. The meaning (there­fore) is: that God will assoone be foiled (himselfe) by the trou­ble of the righteous, as suffer his children to perish in them.

From whence we learne, Doct. that the godly haue the Lord (al­waies) a present deliuerer in great troubles. They shall wade through many afflictions: but, when they begin to sinke, his hand is ready to saue them, Mat. 14.30.31. Psal. 89.19. Hee is alwayes present with his Church, but more familiarly, in great troubles: as a good father is alwayes affected to his childe; but more tenderly, in some grieuous sickenesse. And as a King doth shew a more louing countenance to his houshold seruants at one time then at another; (sometimes) frowning, and (sometimes) smiling vpon them: so the King of all the kingdomes of the earth, doth not (euer) alike graciously shew himselfe to his dea­rest people, (though he be neuer from them, more then the King from Court;) but sometimes in the smiles of his mercy and some­times, frowningly in displeasure, hee lookes vpon them. Yet, howsoeuer mortall Princes may change their fauours; God will neuer leaue his children. The Prophet Dauid set the Lord al­way before him; Psal. 16.8. that is, committed his wayes in all matters to him, or made him Arbiter of his pathes: and his rea­son [Page 133]was; he was at his right hand, or his readie hand, who alway hedged him in with his power against present euils and dangers to come. When they that were humbled for their rebellion against the words of the Lord, cryed with faith to him in their affliction; they were instantly deliuered from their distresse, Psal. 107.12, 13. God was within call, and so neare, that if they had, in that case, but sighed to him, which is a lesser matter then to cry; hee could not but haue heard, of whom the Prophet saith: My sighing is not hid from thee, Psal. 38.9. And when the three seruants of God were in the fierie furnace, God was with them in it to preserue them; Dan. 3.25. and in the Kings heart to bring them foorth: for, the King spake and said; Shadrach, Meshak, and Abednego, the seruants of the high God, goe foorth, and come hither, Verse 26. Thus God, as a partner in sort, commu­nicateth with the righteous in their troubles, being at hand to saue them from all aduersitie: The Reasons.

Where God is said to be with them in trouble, Reason. it is spoken of God in Christ; who by that spirituall vnion that is betweene him the Head, and them his Bodie, is said to be afflicted, when they are in affliction, Zach. 2.8. Acts 9.4.5. Zach. 12.10.

Secondly, when such are in trouble; he remembreth that they Reason 2 are his children whom he cannot forsake; and his weake children, whom if he forsake, he should leaue to perdition in their slipperie wayes. And if the childes trouble be his fathers crosse: how can we be in trouble, and God (our Father) not troubled? Psal. 27.10. Esa. 49.15.

Thirdly, the contrary would too much discomfort his people, Reason 3 and comfort his peoples enemies: but God will not doe so; who will not break the bruised reed, Esa. 42.33. That is, further grieue those, that are much afflicted already.

A reproofe of the fearefull in religion; who dare not be seene Ʋse 1 in a good cause, though their conscience subscribe vnto it; lest they should purchase trouble, and get enemies for their forward­nesse that way. Therefore, that will not goe downe with them, that will not go downe the narrow throat of the state and times, in which they liue, Acts 18.17. But, what if thou be troubled for thy well guided conscience in good matters? hath not God pro­mised his presence in such troubles? or, will hee promise to be in [Page 134]place, and faile thee? and, if hee come to thy helpe; is not his goodnesse infinitely greater then mans malice, and his arme stronger to saue, then mans to destroy? Many (whom I cannot call ill men) are vnreasonably afraid, when God sendeth the Plague of Pestilence, or a plague of raine and waters: but who hath power in these Plagues? and who hath promised to the righteous, his comfortable presence in them? Therefore, put trust in God, walke with him in thy good life, and shrinke not from his Commandements: and if Pestilence come, feare it not; for if [...]ou miscarrie in it, God will miscarrie with thee: and, if a Famine pinch the land, care not for it; for thou shalt bee fed, or God will want power to feed thee, Psal. 37.3.

Ʋse 2 A comfort to the righteous; seeing that they are not singled out, or exposed in troubles, but haue God in company, in all that they suffer, suffering for his sake, or by his will. Such haue no cause to feare; but rather they, who in wronging them, prouoke that God to his face, who will put vp no contempt at any mans hands, & loseth the collar of Kings Iob 12.18. He hath builded his house strong, as vpon seuen Pillars, Prou. 9.1. that is, the godly whom the wicked would pull downe, are surely and strongly founded in his prouidence, and so safely kept in his hand, that none can pluck them from thence, Iob 10.29. And as the righteous shall most certainly be deliuered; so, all that vexe them shall perish: for, looke what safety is to this house, and them that be in it: the like perill is to this hous's enemies, and all that come against it; God being, as a wall of defence about his people, so a wall of fire against all that molest them, Zach. 2.5. When the Disciples were in the ship, there was a great tempest in the Sea: but, Christ be­ing with them in the tempest and ship, immediately there fol­lowed a great calme, Math. 8.26. So, whatsoeuer tempests or seas of trouble come, as long as Christ is with vs in them, wee need not despaire of any calme of deliuerance, be it from Famine, Pestilence, the sword of the enemy, or any other noisome Plague: I say so long as Christ is with vs, and we deuoutly with him in the ship of our Church-assemblies; calling vpon him, and doing re­uerence to his name. But let vs be sure, as he is with vs in trouble, so to be with him by faith and holinesse, in all our troubles: he to deliuer vs, we to serue him.

This sheweth, that the best shall haue troubles, yea great trou­bles: Ʋse 3 for, here a promise is made to the righteous of deliuerance in troubles, not of freedome from them. Many, and great, many times, are the troubles of the righteous, saith Dauid, Psal. 34.19. And how can they but feele trouble, that haue many troubles? Now, what Dauid said, that same said Dauids Lord: for Christ, speaking to, and of his, said: in the world yee shall haue afflictions, Ioh. 16.33. as if he had said: this world is a sea; and they whom my Fa­ther hath giuen me out of the world, Ioh. 17.6. are as so many slo­ting Barkes or Boats, tossed vpon huge waues of trouble, hauing windes and sea against them, till they put into harbour: or, there is no end of troubles, till ye enter into the rest of God. Also, this that Christ said, saith the faithfull witnesse of Christ, Saint Paul, All that will liue godly in Christ Iesus, shall suffer persecution, 2. Tim. 3.12. he saith, all, excepting none. And, if we shall but point to the opening of the fist seale, and, in the vnsealing of that myste­sterie, take a short view of the infinite number of the soules of them that were killed for the word of God; and which (there­fore) lye behinde the Altar, crying night and day to God, with the voice of the blood of Abel, that hee would require all that blood at their hands that shed it;, Apoc. 6.9, 10. how can wee be ignorant, that it hath (alwayes) been the portion and lot of those, that truely loued God, through much tribulation to enter into his Kingdome? Act. 14.22. If (therefore) being professors of the truth, we haue not suffered some troubles and rubs for the same; it is not sealed vnto vs, that we are right professors; and our pro­fession is but as a Deed vnsubscribed. For, true godlinesse draw­eth troubles to it, as the loadstone doth iron: and 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? [Page 136]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.

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 [Page 137]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 theColos. 1.16. Angels, and1 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 Ʋse 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 [Page 136] [...] [Page 137] [...] [Page 138]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 wellMaster Perki [...]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.

Ʋse 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 vaine­glorie, 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 Ʋse 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 lateIn 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.

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 [Page 140]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 aPhile. 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 gorgeously with the new man, in newnesse of life.

All old age (then) cannot be called happie; nor all happie that Ʋse 1 come to gray haires in the life of old men and women: for, some, by their sinnes of youth and age, turne the blessing of olde age into a troublesome curse of many griefes, aches, and other paines in their bones: and some haue nothing to commend them, but that their yeares haue beene many, and that all of their time, are gone: but the white haires of such, are as so many shames of their age: for what credit is it to be able to say: I haue liued thus long for my selfe, and thus little for God? or I am old in time, and an infant in knowledge?Esa. 65.20 full of dayes, and emptie of grace? knowing many in my time, and neuer knowing God, or my selfe to this day? Is not the blessing here turned into a curse? and haue such attained to that age, which Salomon calleth the crowne of glory, being found in the way of righteousnesse, Prou. 16.31.

A terrour to vicious old men that haue nothing but the haires Ʋse 2 of age, wanting the vertue that maketh it honorable. For such if they loose their reuerence, loose but that which they are not worthy of; Hauing the signe without the thing signified. Also, they shall answer to God for a long time; where the wicked (that dye yong) haue lesse to answer for. And, they crosse the com­mandement that saith, Rise vp before the hoare head, Leuit. 19.32. [Page 142]For, they discharge the reuerence of yong men toward them, by growing in yeares of sinne. Or, would they haue yong men to honour gray haires, wherein is nothing but contumely and dis­honour? So, where God hath annexed honour, they vntie it; where he hath bound, they vndoe. Which is not spoken to ani­mate yong men to contemne gray haires in any, though neuer so vicious. For age deserues honour, by Gods ordinance, in the worst: not that they are worthy, but because it deserueth regard, as doth the calling in a bad-liu'd Minister. Honour therefore they must haue; though not the double honour, due to those who are old and godly, and who haue liued long, and long good. The last promise followeth.

TO see Gods Saluation, in the Prophets phrase, is to know, by experience, how great it is in our owne Saluation; and there­fore some reade; I will offer him my saluation, giuing the meaning, rather then the words. Here we see it darkely as in a glasse, 1. Cor. 13.12▪ Hereafter, we shall see it, as it is. Here wee see it by faith, and Christ with it, by the ^b Gospel, also by feeling; when we per­ceiue the power of Christ,Ioh. 8.31, 32 and spirit, which Christ sendeth to worke mortification in vs, and true holinesse, Ephes. 3. Phil. 3.10. And these two sights of saluation are offered to the inward spiri­tuall eye, here: hereafter, we shall see more further: God calleth this saluation, His, because, he is author of it, and giueth it. Or, because it is from Him, and by his gift only. But (first) this shew of saluation in the eyes of our minde, shining brightly to vs through the darke cloud of troubles, doth, in this life, much cheare vs vp in afflictions: and this meditation of the life to come, is as Sugar in our cup, to sweeten them with.

The Doctrine is, that the consideration of eternall life, which by hope we waite for, Doctr. and by faith are possessed of here, is a pre­sent remedie in afflictions, or like the tree which God shewed Moses, where with he sweetned the waters of Marah, that is, the waters which, for their bitternesse were called so, Exod. 15.23.25. for, the tree of life, cast into these bitter crosses of our troublesome times here, doth very much alter these waters of Marah, and make [Page 143]them pleasant, that is, sweete to our minde and spirituall [...]aste: with this confidence Dauid layd vp his flesh in hope, Psal 16.9. that is, thinking to dye, was comforted much in death, and had great security in his flesh: knowing that it should stand before God; and that the same Lord that watched ouer him for the pre­sent, would guide him to immortalitie. This taste of the promises was in his minde, and would not goe out of his hope; and there­fore doubted not the saluation that God had shewed him, with the like resolution. Moses spiced the rebukes of Christ to the taste of his soule, and endured the crosse patiently: because he knew by faith, that better riches were prepared for him then the treasures of Egypt, Heb. 11.24, 25, 26, 27. The text sayth: Hee sawe him that was inuisible: or, God had shewed him his saluation. This was it that staied all quiuerings of flesh in those notable wor­thies, spoken of in the eleuenth to the Hebrews: they knew that they so rested in the hands of God, that no death could pull them from him and they had an eye to the recompence of reward: thus they comfortably digested their crosses, by feelin the life of sal­uation. The reasons:

They knew that God did call them by such troubles, as by the Reason 1 common way of Christians, Act. 14.22. to his rest: and that for short afflictions, they should haue long life in his presence, 2 Cor. 4.17. or, they considered that all troubles temporall were to them, in mercie, but as worme-wood, or some bitter thing to waine them from the brest of the world, that they should, not minde earthly things too much: which, rightly considered could not but carie their loue to better things prepared for them in another world: and, louing their other life; what would they not endure to come vnto it?

Secondly, the best were most miserable if they had hope onely Reason 2 in this life: 1 Cor. 15.19. but because their hope is led forward by better promises in matters which they see with spirituall eyes; therefore they faint not in afflictions, 2 Cor. 4.16.

Thirdly, the prise incourageth those that runne, so to runne Reason 3 that they may obtaine: and yet this is but of a corruptible crowne: we runne in afflictions; and not vncertainely, nor for a corrupti­ble crowne, but for an vncorruptible of glorie: and, shall not a better prise, or the wager of better things to come, swallow all [Page 144]paines that we can take in comming to Christ? it is the Apostles owne comparison, 1 Cor. 9.24.

Vse 1 An instruction to be well acquainted with this blessed sight of Gods saluation, in our daies of peace, and before troubles come: so, shall we better, and with more joy and patience endure them when they come.: when God brings vnto vs the cup of affliction, if we haue this sugar of the meditation of heauenly life to swee­ten it with: what can offend vs? If Pestilence be sent, if sharpe sick­nesses, for our triall; if death threaten vs; we haue a remedie set by vs that will cure all these, and that is, the saluation that wee waite for: for, by it we know that the worst that these, or any other troubles (like these) can doe, is to preferre vs to our inheritance and liberty; where (here) wee serue but a ward-ship, and are in­cumbred daily. These make our way for vs to saluation: and when we duly consider this, how can we be moued?

Vse 2 A confutation of that enuious Doctrine in Poperie, which; be­cause it would haue the common people, in the point of saluation, to rest in an infolded faith, beleeuing as the Church beleeueth; that is, contingently, but not with knowledge, nor certainty; must needs breed dangerous offences in temptation: for, if wee shall stand suspitious of that, which must bee our greatest comfort in troubles, and which we haue vnder the seale of Gods promise: what shall stay vs in the afflictions and crosses of our mortall life? when the remedie is denied, what shall cure vs? and when wee see death, and no saluation, that is, no assurance of it, after death; what comfort can wee haue to suffer here, and hereafter, for cuer?

Vse 3 A terrour to worldly minded men, whose portion is in this life. They neuer thinke of, nor care for heauen; but haue their hearts buried in the graue of worldly things: what wil such do, and whi­ther will they turne them when affliction and anguish shall come vpon them, Prou. 1.27. and their end draw neere? the sight of saluation cannot comfort them; for that cannot comfor them that they cannot expect: and the feare of damnation must needs trouble them; for, that cannot but torment them that they must needs inherit as their portion for euer.

Doct. 2 Lastly, it is called Gods saluation: Mine, saith the Lord, that is, that which is originally & only from Me. Where we learne, that [Page 145]that eternall life is the gift of God: or his only worke and gift: therefore is it called by Esay (as here) His saluation, Esa. 25.9. and of the Lord he saith: He will saue vs, Esa. 33.22. hee and no other. The most blessed Virgin calles him her Sauiour. Let the Papists note, that she must haue a Sauiour: and this must be, and be no other then God, her Sauiour. It is that grace of God that bringeth saluation, saith Saint Paul, Tit. 2.11. that is, It is God, who by grace, or the doctrine of grace, in the Gospel, bringeth it. And to spare further labour in a matter wherein both the Te­staments are so plentifull, the very words of the doctrine, are the same Apostles owne words: The gift of God is eternall life through Iesus Christ, Rom. 6.23. where hee sheweth that saluation is a gift; and what is freer then gift? and giuen of God for Christ: that is, a gift whereof the authour is God, and the purchaser Christ, the Sonne of God. The Reasons.

For, when Adam was once falne from Gods image in Paradise, and being driuen by guilty conscience, had fledde to the weake succour of leaues and bushes for a hiding place against him, and the storme of his iustice; the good Angels could not but abhorre vs; and the other creatures, how could they but become enemies to vs? and therefore no will in them to haue saued vs, if they could: onely, the fountaine of mercy, God the Father of Christ, and our Father in Christ, looked toward vs, and his eye (onely) pittied vs in this blood of our pollution, Ezech. 16.5.6. then he made his couenant of Saluation with vs in the seed of the wo­man, by a person that should come of woman; that blessed seed that should breake the Serpents head, Gen. 3.15. That is, Christ that should destroy the deuill, and hath already destroyed him. In all this, what haue the creatures done? Nay, what could they doe?

Secondly, he onely is giuer of life, that can raise from death to Doct. 2 life, this can no creature, Angel or other doe, that is, doe by his owne Name and power, Acts 3.12.16. Acts 9.34.40. or hee that will giue life, must deliuer from death: but none can saue from death, but he that hath the keyes of hell and death, Apoc. 1.18. this is no creature. Also, none can saue from death, but hee that can deliuer from sinne, that causeth death. But what creature can so doe? what creature [...] can deliuer from an infinite sinne?

Doct. 3 Thirdly, if God onely did not giue life; the Scriptures which speake of a Sauiour, would not (as they doe) speake of him one­ly, but of helpers with him in the point of saluation. But the Scripture speakes of no Sauiour but the Lord, nor Giuer of life but Him, Esai. 43.11. & 61.10. & 12.2, 3. Ioh. 10.28. Act. 4.12. And surely, if he did not saue vs, who (onely) is the Sauiour, our dayes would be short, and cut off (quickly:) for the torments of hell, Satan, and our owne corruption swaying vs thither; but the the arme of Gods salvation, able, (and only able) to ouer-master Satan, and our owne vnruly old-Man, doth both stay vs from de­struction, and keepe vs in the path of life.

Ʋse 1 A confutation of that doctrine of the Papists, which, in the grace of life, will haue godly men to bee takers with God; or ioynt-purchasers; making him but a Sauiour in part, and them (partly) their owne Sauiours: but is this because he is weake to saue by himselfe? Zacharie in his Canticle, calleth him the horne of Saluation in the house of Dauid, Luke 1.69. That is, the strong and mighty Sauiour in that house. But they make Zedekijahs hornes, 1. Kin. 22.11. hornes of iron, and instruments of vanitie, to ioyne them, for the batterie of the Kingdome of Satan, with this horne of our saluation. To his good will they ioyne their free­will, and their good workes to his great worke, and to his inter­cession, the intercession of Angels, and Saints departed, and set their posts by his posts, Ezech. 43.8. putting their old cloth in his new garment, wherein is no breach, nor defect. But hee that made this wedding dinner, is a King, Math. 22.2, 3. And what want is there at a Kings Feast, specially, at the marriage of his el­der sonne? and what shot doe Kings take of their seruants when they haue feasted them? therefore, they pay nothing that sit downe at this Supper, Esai. 55.1. Apoc. 22.17. neither bring any dish vnto it, that is, dish of halfe purchase. Eternall life (as hath beene said) euery part and whit of it, is the gift of God.

Ʋse 2 But, is saluation Gods? and the gift of eternall life Gods gift? then, Christians must walke so, and so behaue themselues, that they may comfortably with their last breath, expect this gift of eternall life, being in the way of the same by a godly life, and holy death. For, God doth not giue his saluation to those, who neither care to liue in obedience, nor prepare to die in faith. And, [Page 147]to lose saluation, is to be in worse case at our death then the beasts that perish. For, when they die, their misery ends with them: but, when reprobate man dies, his misery begins that shall neuer haue end. For, hee hath millions of yeares (without end) to liue in flames of misery, and torments of hell. His worme dieth not, and his fire neuer goeth out, Mar. 9.44. O therefore let vs enter into cares so to serue God, and please him in our liues now, that when we come to him for an opening, he may not refuse vs, with a, Ʋe­rily I say vnto you I know you not, Mat. 25.11.12. that is, for any of mine, or any that I haue determined to bring to saluation, being no seruants of mine, but the seruants of sin. Let vs spend the time that remaines so as wee may be able to giue a good account for our houres, when it shall be asked, how we haue liued here. And let vs so liue, that is, so to God in his feare, that when we die (and die we must) we may die with much peace, and in his fauour and loue, entring into our Masters ioy. The Author and Giuer of life giue vs grace so to liue, and so to die, that we may liue to him▪ and die (happy) in him, for his righteous sonnes sake, Christ Iesus: to whom, with the Almightie Father, and eternall Spirit be rendred all Maiestie, might, and glory, now and euer. Amen.