THis Psalm ('tis thought) was made upon the occa­sion of the plague and pestilence that was in Da­vid's time. So Molerus; wherein you have the best Antidote against the plague and pestilence. The whole Psalm is nothing else but a great promise of special protection for those that trust in the Lord in the time of the plague: wherein three or four things are most especially considerable, the Evil, Danger and Misery of the Plague and Pestilence; protection and deliverance pro­mised in the time thereof: the persons upon whom the pro­mise is intailed; the way, mode, means, and manner, how God will deliver and protect in the time of a plague. As for the evil, danger, and misery of the plague or pestilence, you have [Page 5] it in many terms expressed in several verses. In the third verse 'tis called the snare of the fowler; He will deliver thee from the snare of the fowler; 'tis called the snare of the fowler, be­cause it takes men before they are aware; the word and, that follows, should not be in the line, so the next words do explain it, He shall deliver thee from the snare of the fowler: from the noisome pestilence: then 'tis called the noisom pestilence. In the Hebrew 'tis called the pestilence of woes or calamity, that is, most calamitous pestilence, that disease or sickness, that is accompanied with the most calamity. In the 5th verse 'tis called the terror by night, and, the arrow that flieth by day: for with this arrow God doth kill and hit men at a di­stance, a great way off, when they think to flie away and be at rest. 'Tis said in the sixth verse, that it walketh in dark­ness; and it is called destruction that wasteth at noon-day, in regard of the spreading and infective nature of it. At the thir­teenth verse 'tis compared unto the lion and adder, the young lion and the dragon, for the destructive and devouring nature of it, which nothing can stand before.

Secondly, as for the protection promised in the time there­of, you have that in the general at the first verse, He that dwelleth in the secret place of the most High, shall abide un­der the shadow of the Almighty; more particularly at the third verse, Surely he shall deliver thee from the snare of the fowler, from the noisom pestilence: He shall cover thee with his feathers, and under his wings shalt thou trust. His truth shall be thy shield and buckler, at the 4th verse. At the 5th and 6th verses again, Thou shalt not be afraid for the terror by night; nor for the arrow that flieth by day; nor for the pestilence that walketh in darkness; nor for the destruction that wasteth at noon-day. And again, A thousand shall fall at thy side, and ten thousand at thy right hand: (in the 7th verse) but it shall not come nigh thee. In the 10th verse, No evil shall befal thee, neither shall any plague come nigh [Page 6] thy dwelling. For he shall give his angels charge over thee, to keep thee in all thy wayes. And at the last verse, With long life will I satisfie him, and shew him my salvation.

As for the persons whom this promise of Protection is en­tailed upon, they are such as do trust in the Lord. He that dwelleth in the secret place of the most High; that say of the Lord, he is my refuge and my fortress: my God, in him I will trust, verse 2. And at the 9th verse, Because thou hast made the Lord, which is my refuge, even the most High, thy habitation: there shall no evil befal thee, neither shall any plague come nigh thy dwelling. Thou shalt not be afraid for the terror by night: nor for the arrow that flyeth by day, at the fifth verse. And as for the means, and way, and mode how God will de­liver in the time of the plague, he will do it by his Angels; There shall no evil befal thee, neither shall any plague come nigh thy dwelling. For he shall give his Angels charge over thee, to keep thee in all thy wayes. They shall bear thee up in their hands, &c.

From all which then, I take up this Doctrine or Observa­tion: Though the danger, evil, and misery of the Pestilence be exceeding great, yet God will in an especial manner pro­tect and deliver those that do trust in him in the time of a plague.

For the clearing and prosecution whereof, first of all, I shall a little labour to shew you, that the evil, misery, and danger of a Plague is exceeding great. 2ly. That yet the Lord will protect and deliver those that do trust in him. 3ly. What that Faith is, and what that Trust is, that God hath promised this protection to in the time of a Plague. 4ly. I would an­swer to some objections, questions, or cases of conscience. Then 5ly. shew how, and by what means God will protect and deliver in the time of a plague. Then call upon you and my self, to do our duty in this Day.

As for the first, I shall not be long in it. The misery and [Page 7] danger of the Plague is sufficiently known. It is called the Plague above all other diseases, as if it were the Plague of plagues.

The several and particular judgments and evils that fell up­on Pharaoh, they were called Plagues, they were all plagues; but now the Pestilence carries the name of the Plague, as if that of all other diseases were the plague of plagues.

It is, first of all, a most dreadful and terrible disease: it is here called in this Psalm, the terrour by night, 5. verse, Thou shalt not be afraid by the terrour by night: terrour by night, why? the night it self is a time of fear and terrour: dark­ness brings fear; but the Plague is the Night of nights, and the King of Terrours. How do men quake and tremble, and fly away at the noise of this? the report of this? When God ap­peared in his greatness, majesty and glory, gave a terrible ap­pearance of himself, 'tis said in the third of Habakkuk, that the Pestilence went before him, in the 3d. verse, God came from Teman, and the Holy One from mount Paran, Selah. His glory covered the heavens, and the earth was full of his praise, and his brightness was as the light. He had horns coming out of his hand, and there was the hiding of his power. In the 5. verse, Before him went the pestilence, and burning coals went forth at his feet. Before him went the Pestilence, as his Officer and Executioner. When the Lord doth set forth his terrible appearance, thus he sets it forth, The pestilence went before him. Without all doubt, it is that disease that is most dreadful and terrible. And 2ly, as 'tis the most dread­ful and terrible disease, so it is the most painful disease. The more suddenly any man is taken away in his strength, the more painful is his disease he dies of: a man that is spent with sickness, he is easily blown out; but when a man in his full strength shall suddenly dye, it costs him a great deal of paio. Thus it is, when the Plague takes one away in his full strength in a little time, therefore it is a very painful disease; [Page 8] and as it is a very painful disease, so 'tis an uncomfortable disease: then all friends leave us, then a man or woman sit and lye all alone, and is a stranger to the breath of his own relations. If a man be sick of a feaver, 'tis some comfort that he can take a bed-staff and knock, and his servant comes up and helps him with a cordial. But if a man be sick of the Plague, then he sits and lyes all alone; 'tis the most uncom­fortable disease: and as it is that disease that is most uncom­fortable, so 'tis that disease that is most mortal, and therefore of all other diseases 'tis called Death. In the sixth of the Re­velation, we read of the sword and famine, in the former part of the Chapter: but in the 8th. verse, And I looked, and be­hold a pale horse; and his name that sate on him was Death. The sword is spoken of plainly before in the 4th. verse, And there went out another horse, that was red: and power was given to him that sat thereon, to take peace from the earth, and that they should kill one another: and there was given un­to him a great sword; there's the Sword: then at the 6th. verse there's a Famine, I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny: Now at the 8th. verse comes on the Pestilence, and that is called Death; not the sword, or fa­mine, but the Plague is that which hath the name of Death; because of all other diseases it is the most mortal; and as it is the most mortal disease, so 'tis the most unavoidable dis­ease. It may be avoided through the goodness of God; but I speak comparatively, of all diseases 'tis the most unavoida­ble. And 'tis the disease that is the most emptying disease; it empties houses, and it empties towns, and empties cities. God threatens to empty a Nation as a man empties a dish, and wipes it, and turns it upside down. So to a family it is the most emptying disease of all other. But I will not stay here; 'tis too manifest, that this evil, misery and danger of a Plague is exceeding great.

But yet in the second place, there are a generation whom God will protect and deliver in the day of a Plague. It was al­wayes so in the most desolating judgements: when the Floud came was Noah and his house spared; and, when Sodom was destroyed, there was Lot and his house preserved and deli­vered. In the 6th. Chapter of Isaiah, ye read of a Desola­lation that looks like a Plague, Then said I, Lord, How long? And he answered (at the 11th verse) until his cities be wast­ed and without inhabitants, and the houses be without man, and the land be utterly desolate, and the Lord have removed men far away: Yet, sayes he, at the 13 verse, There shall be a tenth, and it shall return, and shall be eaten as a teyle tree, and as an oak whose substance is in them, &c. yet there is a generation whom the Lord will preserve and deliver in such a general desolation as this. But who are these? this Psalm tells us, they are such as do trust in the Lord; those that trust in the Lord in the time of a Plague.

But why is there such a promise of protection entailed up­on those that trust in the Lord in the time of a Plague? why, first of all, God will be all that to us which we make him, and build upon him for: as in the 31 Psalm 2. & 3. v. Be thou my rock, for thou art my rock; be thou my defence, for thou art my fortress: in the latter end of the 2d. verse, Be thou my strong rock, for an house of defence to save me, for thou art my rock and my fortress. Lord, be that unto me, which I build upon thee for. Thou art my rock, therefore be my rock: this is his argument. Now by Faith and trusting in the Lord, we do make God our protector, and therefore he will be a prote­ctor to those that trust unto him in time of a Plague.

2ly. Those that honour providence, shall be kept by provi­dence. Jacob, what a wonderfull great estate he attained un­to? he presented Esau with a present fit for a King to give; how came he by this great estate? there was a controversie betwixt Laban and him, and he puts the business upon pro­vidence, [Page 10] and providence made him rich: those that honour providence, shall be kept by providence. Faith and trusting in God in the time of a Plague, honours providence; there­fore they that trust in God in such a day, shall be kept.

3ly. Thereby God is ingaged to help and deliver. In the 37. Psalm, last verse, The Lord shall help them and deliver them, he shall save them because they trust in him; because they trust in him. God is engaged to help and deliver, if men trust in him. So in Isaiah 26. v. 3. Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee. Our very trusting in the Lord for deliverance, and protection, doth engage God to deliver and protect.

4ly. When did God do ever any great thing, but it was put upon Faith. Ye read of great Victories in the time of the old Testament, and these were put upon Faith: ye read of great cures in the time of the new Testament, and those were put upon Faith. When did God do any great thing but it was put upon Faith? Now to be preserved and protected in the time of a Plague, when thousands fall on the right hand and on our left, 'tis a great matter, next unto a miracle, therefore it must be put upon Faith.

Again, God will honour those persons, and those graces most, that honour him most: of all graces Faith honours God most, therefore God will honour that most; no wonder then that this protection is put upon Faith and trusting in the Lord.

One thing more. There lyes a blessing in course for all those that put themselves under the wing of the Lord in trust­ing him. In the second of Ruth, ver. 12. sayes Boaz to Ruth, The Lord recompence thy work, and a full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust; under whose wings thou hast put thy self. 'Tis [...]aith, and Faith only that puts us under the wings of God. Psal. 57. at the first verse, Be merciful unto me, O God, be [Page 11] merciful unto me, for my soul trusteth in thee, yea, in the sha­dow of thy wings will I make my refuge, until these calamities be over-past: it is Faith that doth put a man under the wing of God. In the 36. Psal. and 7. vers. How excellent is thy loving kindness, O God, therefore the children of men put their trust under the shadow of thy wing. Faith of all other graces puts a man under the shadow of Gods wing, and there lies a blessing in course (I say) for all those that put themselves under Gods wing; therefore no wonder that this great pro­mise of protection and deliverance in the time of a Plague is entailed upon trusting in God.

Well, but then thirdly, what Faith is this, what Trust is it that God hath promised protection and deliverance to in the time of a Plague; what act of Faith is it? what Faith is it? I answer, First, there is a faith of perswasion, called Faith, whereby men are perswaded and verily believe that they shall not dye nor fall by the hand of the Plague. This is well; I do not find in the 91. Psalm, that this protection is entail­ed upon this perswasion, neither do I find this faith here mentioned.

2ly. There is a Faith of Relyance, whereby a man doth rely upon God for salvation; this is a justifying faith, true justifying faith; this is true Faith indeed; but I do not find in this Psalm, that this promise of protection and delive­rance in the time of a Plague is entailed upon this, nor that this is here mentioned.

But again 3ly. There is a Faith, I may call it a faith of re­course unto God, whereby a man doth betake himself unto God for shelter, for protection, as to his habitation; when other men do run, one this way, another that way to their hiding places, in the time of a Plague; for a man then to be­take himself to God as to his habitation, I think this is the Faith that is here spoken of in this 91. Psalm; for do but mark the words of the Psalm: at the first verse, He that [Page 12] dwelleth in the secret place of the most High, in the hiding place of the most High; as if he should say, when others run from the Plague and pestilence, and run to their hiding places, he that dwelleth in the secret place of the most High, that betakes himself to God as his hiding place and his habitation, he shall abide under the shadow of the Almighty, shall be protected, and so at the 9th. verse, Because thou hast made the Lord which is my refuge, even the most High, thy habita­tation, there shall no evil befall thee, neither shall any plague come nigh thy dwelling; as if he should say to us, in time of a Plague men are running and looking out for habitations and hiding places; but because thou hast made the Lord thy ha­bitation, and hast recourse to him as thy habitation, no evil shall befall thee, neither shall the plague come nigh thy dwel­ling: and again at the 11. verse, 'tis said, He shall give his Angels charge over thee, to keep thee in all thy wayes, the wayes of thy calling; as if he should say, in the time of a Plague men will be very apt to leave station and calling, and so run away from the Plague and pestilence: (saith he) he shall give his angels charge over thee, to keep thee in all thy wayes, the wayes of thy calling and place; that is, look when a man in the time of a Plague shall conscientiously keep his station and place, and betake himself to God as his habi­tation, this is the Faith that is here spoken of, and this is the Faith that God hath promised protection to, here in this 91. Psalm.

But you will say then, is it not lawful to fly in the time of Persecution? yes, without all doubt it is, so you carry God along with you for your habitation, so you make God your ha­bitation still, a man may lawfully seek the preservation of his life and the life of his family.

But stay; the Plague is called the hand of God; and can a man flee fron the hand of God; mark a little for answer: The hand of God is either mediate or immediate; suppose that [Page 13] the Plague or pestilence were the immediate hand of God, and nothing of nature or infection in it: yet 'tis lawfull to fly, 'tis lawfull to go out of that place where the immediate hand of God rests. In the 16th of Numbers there was an immediate hand of God upon Korah, Dathan and Abyram, for the earth opened her mouth and swallowed them up; here was an immediate hand of God: yet the Lord speaks unto Moses and unto Aaron, saying, in the 21. verse, Separate your selves from amongst this congregation, that I may consume them in a moment; and at the 24. verse, Speak unto this congregation, saying, get ye up from about the tabernacle of Korah, Dathan and Abiram; which was the immediate hand of God, and yet notwithstanding they were to go from among them that the hand of God fell upon, though 'twere an immediate hand. And in the following part of the Cha­pter the same expression is used for the Plague: in the 44. v. They murmured, and the Lord strook them with the Plague. Well, the Lord spake unto Moses, saying, in the 45. verse, Get you up from amongst this congregation, that I may con­sume them as in a moment: the same that is said before, is said here concerning the Plague. So that I say, although the Plague were the immediate hand of God, and there were nothing of nature or infection in it, yet it were lawfull to fly.

But secondly, the Plague or Pestilence is not so the hand of God, as if there were no infection in it; for if there were no infection in it, if there were not somthing of nature in it, it could not be cured by remedies, nothing would do good; therefore it is not so the hand of God, as if there were no­thing of infection in it; but 'tis called the hand of God be­cause Gods providence hath a special hand in the sending and ordering of it. So now, the Famine may be called Gods hand: God sends it, I will call for a famine upon the land, sayes God: a Famine is of Gods sending, and therefore may I out fly from a Famine? Abraham, when there was a Famine in [Page 14] the land went down to Abimelech: Isaac, when there was a famine in the land went down: and Jacob when there was a famine in the land went down to Egypt. And is it lawfull to fly in the time of Famine, and is it not lawful to fly in the time of a Plague? Certainly the one as well as the other.

But then you will say, if the Lord hath promised prote­ction and deliverance to those that trust in him in the time of a Plague, whether is it possible for a believer to dye by a Plague, seeing the whole Psalm is made to those; and Pro­mise such protection to those that trust in the Lord, whether may a believer dye of the Plague? without all doubt he may. Seventy thousand dyed in Daivd's time; do you think there was not a good man among them? 'tis recorded of several good men, that they dyed of the Plague; but you know what's said, All things fall alike to good and bad. If a good man may not dye of the Plague, how can all things fall alike to good and bad?

But how then is the promise fulfilled, if that a believer may dye by the hand of a Plague? yes, very well: for possibly a believer may be out of his way as good Josiah was, and dyed, though God promised him that he should dye in peace. No disparagement to the promise, for he was out of his way, and this promise of protection in the time of a Plague is made to those believers that are in Gods way: He will give his An­gels charge over thee, to keep thee in all his wayes; therefore if a believer be out of Gods way and dye, 'tis no disparage­ment to this promise.

But 2ly. You must know that this promise of protection and deliverance is not made to a believer as a believer, but as acting and exercising Faith; for though a man be a believer if he do not act and exercise his faith, this promise will not reach him; therefore if a believer dye not exercising faith and trusting in God, no disparagement to the promise.

Thirdly, you must know that this promise is made to a believer barely exercising and acting faith; but such an act of faith, and such an act of trust as you have heard of: there­fore, though a believer dye, and dye exercising some faith, ye [...] this promise is fulfilled; for it is made to such an act of [...]ai [...] as you have heard of.

But then again 4ly. you must know this promise is not mad [...] to a believer absolutely, but in opposition to the wicked: therefore 'tis said, the Lord having promised this to a belie­ver, that no evil should befal him, though a thousand should fall at his side, and ten thousand at his right hand; at the 8. verse 'tis said (so Montanus, rather then only but) with thine eyes shalt thou behold, and see the reward of the wicked: as if he should say, though this or that particular believer dye of the Plague; Believers shall out-live the wicked, and be last upon the ground, and they shall see the reward of the wicked; they shall see this judgment sweep away the ungodly.

But again further, if I should interpret this as Austin doth in the first of John concerning Christ; where 'tis said, he en­lightens every one that come into the world, that is (sayes Au­stine) all that are enlightened are enlightened by him. As you say of a School-master in a Town, this School-master teaches all the boys in the Town; not that he teaches every particular boy in the Town, but that all that are taught, are taught by him. So says he, Christ enlightens every one that comes in­to the world, that is, all that are enlightened, are enlightened by him. So here the Lord doth promise protection and deli­verance to all those that do believe in the time of a Plague, that is, all that have protection and deliverance (in the time of the Plague) have it from him.

But to end this, I do think that this 91. Psalm doth [...]old forth a promise of special protection in the time of a Plague, for believers; the scope of it is not, that every particular be­liever shall not dye; but the drift and scope of the Psalm is, [Page 16] to hold forth a speciality of protection for believers in the time of a Plague. For as the time of a Plague is a time of special danger; so God hath given out a special promise, and there shall be a speciality of protection for his people in the time of this danger; and that is the meaning of this place.

Well, but how, and by what means will God protect and deliver those that trust in him in the time of a Plague?

For that I shall say only thus much, He will do it by the ministration of Angels, specially by the ministration of An­gels: when Angels go forth to destroy, then Angels must go forth to deliver, seal, and secure; as in the 7th. of the Re­velation, and first verse, After these things I saw foure an­gels standing at the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another an­gel ascending from the east, having the seal of the living God; and he cryed with a loud voice to the foure angels to whom it was given to hurt the earth, and the sea, saying, hurt not, &c. When Angels go forth to hurt, then Angels must go forth to seal, and save, and protect. Now in the time of a Plague, Angels go forth to destroy; therefore, saith the Lord here, I will give my angels charge over thee, to keep thee in all thy wayes, they shall bear thee up in their hands, least thou dash thy foot against the stone. Have I given my Angels commission to destroy? I have given my angels charge over thee to keep thee in all thy wayes. Thus now men shall be preserved and delivered in the time of a Plague, by the mi­nistry of Angels. And so you have the words opened.

Now to bring things home to our selves by way of applica­tion. Here we may see what is our work, our great work in this day. The day we are fallen into is a dark day, a day of the Plague and the Pestilence: 'tis good for us to inquire what our works is, 'tis good at all times, but now especially to inquire what our work is. Oh, what is my work this day? [Page 17] Now the work of this day, our work is to trust in the Lord; this is the work that protection and deliverance in the time of a Plague is entailed upon. Who is there that does not de­sire to be protected and delivered from this Plague? Oh, that I and my family may be preserved! behold here your Antidote to keep you from the Plague; Trust in the Lord, as ever you and your family may be protected now in this evil day. Trust in the Lord, and call upon yours to trust in the Lord!

But what shall we do that we may trust in the Lord in this day of the Plague? First of all, you must repent of your own sins, and be sorrowful for the sins of others, and of the times wherein you live. When the Plague cam [...] in Da­vid's time, you know what David did, he repented, Lord (says he) I have done foolishly; as for these sheep, what have they done? 'Tis I Lord, 'tis I. So let every one do; this God expects in the time of a Plague. In the 4th. C [...]apter of Amos, says the Lord there in the 10. verse, I have sent among you the pestilence after the manner of Egypt: your young men have I slain with the sword; and have taken away your horses, and I have made the stink of your camps to come up unto your nostrils; yet have ye not returned unto me, saith the Lord. When God sends the pestilence, then he expects that men and women should return unto him; repent and return unto him, in the 9th. of Ezekiel; those that sigh and mourn for the abominations, they are marked, when men go into the City with their destroying weapons. Those that sigh and mourn for the evil of the times, they are the marked men. They are not marked for deliverance, that do abstain from sin; a man may be given to drunkenness, and may leave his drunkenness, but that will not bring him under the mark: Men are not brought under the mark for deliverance, that do repent of their own sin; but the mark is set upon those that do mourn for other mens sins: but now I put both together; If you trust in the Lord in this evil day, in the time of a [Page 18] Plague, repent for your own sins, and mourn for the sins of others. For how can I trust in the Lord for protection, if I do not repent of my sins? if I live in any sin, and do not turn from all my evil ways, how can I trust in the Lord? I cannot do it: therefore repent and be sorrowful for your own sins, and for the sins of others.

Secondly, Get assurance of your interest in Christ: Christ is our great High Priest that makes the atonement, as Aaron did in the time of a Plague; it is by the ministry of Angels especially that we are kept in the time of a Plague. Now says our Saviour Christ to Nathaniel, because I saw thee under the fig-tree, believest thou? thou shalt see greater things than these.

And he saith unto him, verily, verily I say unto you, here­after ye shall see heaven opened, and the angels of God ascend­ing and descending upon the son of man. The Angels ascend and descend upon Christ, all the ministry of Angels is upon Christs account, and you are preserved and protected in the time of a plague by the ministration of Angels: what then? get an Interest in Christ, and if you doubt of your interest, get assurance, do not let that slip now; now get an interest in Christ, now get assurance▪

Thirdly, Go to God to make good this promise; in this 91. Psalm, if you do but mind it, the Lord doth not onely promise protection and deliverance from the Plague to those that trust in him, but he promises grace to trust in him; he promises protection upon condition that you trust in him, and he promises you grace also to trust in him: (saith he) at the 5th. verse, Art thou afraid, and canst not trust in me! Thou shalt not be afraid for the terrour by night, nor for the arrow that flyeth by day; at the 4th. verse, He shall cover thee with his feathers, and under his wings shalt thou trust; Thou shalt not be afraid, &c. thou shalt be secure, and I will keep thee from fear. The Lord that hath promised protection in the time of a Plague, hath also promised freedom from fear, and [Page 19] grace to trust in him; therefore go to God for this grace, go to him to make good this promise.

Then again fourthly, consider what motives ye have to trust in God in the time of a plague; you will say, what arguments or motives have we in the consideration whereof we may be moved to trust in God in the time of a plague? there are ma­ny; give me leave a little, that we may help one anothers faith in this needful day.

First of all, though the destroyer be abroad, yet there is a man with his pen and ink-horn by his side also abroad, and that man is your friend, 'tis Christ: as you read in the 9th of Ezekiel, there goes a man out with a pen and ink-horn by his side, to mark those that sigh, and mourn, and cry for the abominations that are done. Now to this man Christ is a friend, and therefore why should not you believe? why should you not trust in the Lord?

But 2ly. If that the Lord do know those that do trust in him in the time of a plague, why should you not trust in him? In the first Chapter of Nahum you find very great expressions of Gods anger and indignation; 'tis said (at the 2. verse) God is jealous, and the Lord revengeth, the Lord revengeth and is furious; the Lord will take vengeance on his adversaries, and he reserveth wrath for his enemies, &c. At the 5th verse, The mountains quake at him, and the hills melt, and the earth is burnt at his presence, yea, the world and all that dwell therein; who can stand before his indignation? and who can abide in the fierceness of his anger? his fury is poured out like fire, and the rocks are thrown down by him: What then? (in the 7th verse,) The Lord is good, a strong hold in the day of trouble, and he knoweth them that trust in him. The Lord when he is angry, doth distinguish betwixt those that trust in him, and those that do not trust in him. If a man be angry and in fury, he strikes any that comes in his way, he does not know his friends from his enemies; but the Lord knows them that [Page 20] trust in him, though he be angry, and in fury, and in in­dignation, yet he knows them that trust in him; and therefore why should ye not trust in the Lord in the day of a Plague.

3ly. If that Plague and Pestilence do make room for Gods people, why should ye not trust in the Lord in the time of a Plague? what (think you) should be the meaning of that which we read in the 3d of Habakkuk? Before him went the Pestilence, and burning coals went forth at his feet. When was this? it was when God led his people into Canaan: God came from Teinan, and the Holy One from mount Paran. (Se­lah.) His glory covered the heavens, and the earth was full of his praise; before him went the pestilence, and burning coals went forth at his feet. He sent the pestilence among the Canaanites, and the Hittites, and the Peresites, to con­sume them and make way for his people. God can send a Pe­stilence into a City, to make room for his people, and to take off persecution. You see you have Scripture for it, before him went the pestilence: now I say, if God by a Pestilence can, and doth, and will make room for his people, why should not ye, who are the people of God, trust in the Lord in the day of a Plague?

4ly. If there be mercy with the Lord in the time of a plague, if God be ready to be intreated, & to receive atonement, and to shew mercy unto his people, why then should not you trust in the Lord in the time of a Plague? Now I pray look upon the story of David's time, and you may see how ready God was to shew mercy in the day of a Plague. First of all, upon that ground God told David where the Temple should be built, which he never told him before: but 2ly. look into the story, and you shall see what abatement there is; how God threatned, & abates. There was threatned seven years famine, and observe two abatements; first Chron. 21. 12. God came to David, and said, thus saith the Lord, chuse thee either 3. years famine. In the 2 Samuel 24, 'tis 7. years famine [...] in the 13. v. [Page 21] God came to David and told him, and said unto him, shall seven years of famine come unto thee in thy land, or wilt thou flee three moneths before thine enemies: seven years of famine, sayes one place; three years of famine sayes the other: why? because God abates. Well, but there is a great abatement if you look upon the business of the Plague. The Lord gave David his choice; Shall seven years of famine come unto thee in thy land, or wilt thou fly three months before thine enemies, or that there be three days pestilence in thy land? well, at the 15th verse, 2 Sam. 24. 15. So the Lord sent a pestilence upon Israel, from the morning even to the time appointed: the time Appointed, how long was that? what, three dayes? no, there was abate­ment; how doth that appear? So the Lord sent a pestilence upon Israel, from the morning even to the time appointed; even to the Evening Sacrifice, for so it signifies: but how do you prove that it did not last three dayes? by two reasons, says Pe­ter Martyr; one, because 'tis said, The Lord repented him of the evil; and another, because (says he) at the 16. verse, When the angel stretched out his hand upon Jerusalem to destroy it, the Lord repented him: why if the three days had been at an end, the Angel would not have stretched out his hand to have destroyed Jerusalem: therefore the Angel still putting forth his hand to destroy, shews that the three days were not at an end; so that there was an abatement. I speak it to shew Gods readiness to abate, and to shew mercy in the time of a Plague.

Thirdly, You may observe here in this story, that when the Plague came to Jerusalem, which was the most populous place, there it stayed, at the 16. verse, And when the Angel stretched out his hand ever Jerusalem to destroy it, the Lord repented him of the evil; when it came to the most populous place, where 'twas most likely to be infective, there it stayed; see the readiness of God to shew mercy.

But 4ly. you may observe, if you look into this story, that [Page 22] the Lord repented him, and gave command for the staying of the Pestilence before David repented. I confess there is some­what of his repentance before. But afterwards David said un­to God (1 Chron. 21. 17.) is it not I that have commanded the people to be numbred? even I, it is I that have sinned and done evil indeed; let thine hand I pray thee, O Lord, my God, be on me and on my fathers house, but not on this people that they should be plagued. David lift up his eyes, (in the 16. v.) and saw the Angel of the Lord stand between the earth and the heaven, having a drawn sword in his hand stretched out over against Jerusalem; and then follows the speech of Da­vid. But if you look before, you shall find the Lord made an abatement before this speech of his, before this humiliation of his; the Lord shewed mercy and gave him his choice before, in the 2 Sam. 24. 16. And when the Angel stretched out his hand upon Jerusalem to destroy it, the Lord repented him of the evil, and said to the Angel that destroyed the people, it is enough, stay now thine hand; and the Angel of the Lord was by the threshing floor of Araunath the Jebusite. And David spake unto the Lord, when he saw the Angel that smote the peo­ple, and said, lo, I have said, and I have done wickedly; but these sheep, what have they done? let thine hand, I pray thee, be against me, and against my fathers house, at the 17. verse; but the Lord repented him, at the 16. verse; as if the Lord did prevent David's repentance with his loving kindness; before his full repentance came out, the Lord gave commis­sion to stay the Plague: look well upon this story, and you may see how ready the Lord is to shew mercy, and to be in­treated by his people in the time of a Plague.

But 5ly. If this promise in the 91. Psalm, which is nothing else but a promise in the time of a Plague, if this promise be full, and certain, and solid, as it may obviate all our fears and objections; why then should we not trust in the Lord in the time of a Plague? Now, do but mark the Psalm, and you [Page 23] shall see the words are so said, as may obviate all your fears and objections.

Will you say the destroying Angels are now abroad, the arrows of the Almighty are now about us, (says he) He will give his angels charge over thee, to keep thee in all thy ways; they shall bear thee up in their hands, least thou dash thy foot against a stone. Will you say, I but hundreds fall on this side and on the other side, and thousands may quickly; then (says he) yet it shall not come nigh thee: there shall no evil befall thee, neither shall any plague come nigh thy dwelling, ver. 7, 10.

Will you say, O, but this same disease of the Plague, 'tis like a Lion and an Adder, and as a young Lion and Dragon; yet, saith he, Thou shalt tread upon the lion and adder, and the young lion and the dragon shalt thou trample under thy feet, in the 13. verse.

Will you say, O, but suppose the Plague should come; all my friends would leave me, I shall be left all alone, and what shall become of me then? why (says he) at the 15. verse, He shall call upon me, and I will answer him, I will be with him in trouble, spoken in regard of the Plague; I am of Molerus his mind, that the whole Psalm relates to the Plague.

Will you say, O, but I cannot believe this, there is no like­lihood that I should escape in a general Plague; mark what he says in the last verse, With long life will I satisfie him, and shew him my salvation, it shall be my salvation, thou shalt not be saved by second causes, but it shall be my salvation; and in the 3d verse, saith he, Surely he shall deliver thee from the snare of the fowler, from the noisom pestilence; do not doubt it, surely he shall deliver thee. The words of this Psalm are so said as to take off, and to obviate all our objections and fears; therefore why should we not trust in the Lord in the time of a Plague?

But you will say then, how shall this work of faith and trusting in the Lord be carried on? I shall say no more in it, [Page 24] but only two or three things from this Psalm. It must be car­ried on with love to God, knowledge of his name, and prayer. In the 14. verse, because he hath set his love upon me, there­fore will I deliver him. As you must believe and trust in God, so you must set your love on God; and says he, I will set him on high because he hath known my name. He shall call upon me, and I will answer him: Here are three things; Love to God, knowledge of his name, and prayer; your faith and trust in such a day must go along with these three: Some say, they do believe and trust in God, but they don't set their love up­on God; some say they love him, but do not know his name, that whereby God is distinguished and worshipped; some say they know Gods name, but they do not pray. But now if you would carry on your faith and trust in the Lord as you ought to do, your trusting in the Lord must be carried on with Love to God, Knowledge of his Name, and Prayer.

2ly. Go on in your way Christians, do not start out of your way; He shall give his angels charge over thee to keep thee in all thy ways: In all thy ways, the ways of thy calling; take heed you be not found out of your way, that the Plague don't find you out of your way, look that you do not start out of your way.

3ly. And so to end; go to God, and tell the Lord that you do trust in him, and make him your Habitation; He that dwelleth in the secret place of the most High, shall abide under the shadow of the Almighty. I will say of the Lord (in the Hebrew) I will say to the Lord, my refuge, my fortress, my God, in him will I trust. 'Tis not enough to trust in the Lord, but you must go to God and tell him, that you do trust in him, that you make him your Habitation; say, Lord, I make thee my Habitation, I trust in thee, thou art my refuge, and my for­tress, in thee do I trust.

FOr he shall give his angels charge over thee, &c. Having treated of this Psalm already, I shall not spend much time in showing you the coherence of these words with the former; you see they are brought in with a for: For he shall give his angels charge over thee; as giving an account and rea­son of that which was said before. In the former part of the Psalm, you read of the Saints protection in, and their delive­rance from the Plague and pestilence in the day thereof. At the 10. verse, There shall no evil befal thee, neither shall any plague come nigh thy dwelling. Why? For he shall give his an­gels charge over thee, to keep thee in all thy ways, &c. So that here still you have the promise of protection in the time of the Plague and pestilence; the means whereby God will pro­tect & deliver. The condition of this promise in these words, keep thee in all thy ways. So that though the danger of the Plague and pestilence be never so great, yet if we be found in our ways, Gods angels under him shall be our protection. He shall give his angels charge over thee, &c. In which words, you may read the special and singular care and providence of God over his people in the time of Plague and pestilence to be managed by the hands of Angels. God will take special or­der with the angels for the safety of his people in the time of the Plague and pestilence.

For the clearing of which argument, three things will fall under our consideration. First, that God hath singular care [Page 2] and providence over his children. 2ly. That this care and providence is managed by the hands of Angels 3ly. That this and all this, is and shall be excited and drawn out specially in the time of the Plague and pestilence.

As for the first, it is so full and clear in the words, that I shall need go no further. He doth not say, that God will pro­vide for his people in the generall, but there is a singular and special care and providence that God hath for his people. For if you mind the words: first, he sayes, he will give his an­gels charge over thee: Charge, charge is a strict command, more than a bare command; as when you would have a ser­vant do a business certainly and fully, you lay a charge upon him, I charge you that you do not neglect that business; you don't barely tell him what he should do, prescribe him his work; but you charge him to do it. So sayes the Lord unto the Angels; my servants or children, now they are in the Plague and Pestilence, O my Angels, I charge you stir not from their houses, I charge you stir not from such a ones bed-side; 'tis a charge, He shall give his angels charge.

2ly. He doth not only, and will not only charge his An­gel, but his Angels; not one Angel charged with the safety of his people, but many Angels, for their better guard and se­curity; he shall give his angels charge.

And 3ly. He will give his angels charge over thee, to keep thee; to keep thee: charge over thee, and to keep thee: not only over the whole Church of God, but over every particular member of the Church of God; He will give his angels charge over thee, to keep thee: this is his marvellous care.

Well! but besides this, he will give his angels charge to keep thee in all thy wayes; not in some of thy wayes, but in all thy wayes. As Gods providence is particular in regard of our persons, so 'tis universal in regard of our wayes. He will give his angels charge ever thee, to keepe thee, not in some, but in all thy wayes.

But is this all? no, they shall bear thee up in their hands; as every servant desires and loves to take up the young heir, or the young master into his armes; so the Angels. It is a great matter, that the Lord promiseth to pitch his tents, and the An­gels of the Lord shall pitch their tents round about them that Fear him: but here is more, the Angels shall not only pitch their tents, be their guard; but their nurses, to bear them up in their hands: but why? that thou dash not thy foot against a stone: when children begin to go, they are very apt to fall, and get many a knock; to stumble at every little stone: now there are many stones of stumbling that are in our way, and we are very apt to fall and mis-carry; but such is the goodness of God, the providence of God, the goodness of his provi­dence, that as he hath provided his Angels to be our guard, in opposition to all our soreign enemies; so he hath provided his Angels to be our Nurses, in opposition to all our weaknesses and infirmities, that we get no hurt, that we miscarry not in the least, that we dash not our foot against a stone: Oh how tender is the Lord of his! in other Scriptures you know the Lord is said to keep his people as the apple of his eye: what is a man more render of, than the apple of his eye? and when doth the Lord keep his people as the apple of his eye, but when they are lowest, and in the worst condition? In the 32. of Deuteronomy, vers. 10. He found him in a desert land, and in the wast howling wilderness: he led him about, he instructed him, he kept him as the apple of his eye. When they came out of Egypt, and when they were in the howling wildernesse, the Lord did keep his people then at the apple of his eye: and if you look into the 2d. of Zachary, you shall find he did the same when they came out of Babylon, Zach. 2. vers. 6. Ho, ho, come forth & flee from the land of the North, deliver thy self, oh Zion, that dwellest with the daughter of Babylon: there were some that staid still behind, that were so wedded to their houses there, that they would not stir out of Babylon, some of [Page 4] the worst of them; concerning these he says at the 8th verse, After the glory hath he sent me to the Nations which spoyled you; for, he that toucheth you, toucheth the apple of his eye: sinful poor unworthy people, that would not go home when they might, would not go out of Babylon when they might; yet how tender was the Lord of them? But I say, I shall need go no further than the Text: the Lord hath said it, that He will give his Angels charge over you, to keep you in all your wayes, that you dash not your foot against a stone. So that thus then you see the singular care and providence of God over his servants and children, That's the First.

But then 2ly. this care and providence of his is managed by the hands of Angels, the Angels are the people that are espe­cially betrusted with this protection of the Saints. Mistake not; not as if the Lord himself did quit his hands of their protection; though the Angels should be our protection, yet if God should withdraw his protection and presence, we could not be satisfied with the protection of Angels. Look into the 33. of Exodus, and you shall see there, how the Lord by Mo­ses tells the people, he would send an Angel before them, I will send an Angel before thee, and I will drive out the Ca­naanite, the Amorite, and the Hittite, and the Perezite, the Hivite, and the Jebusite; unto a land flowing with milk and honey: for I will not go up in the midst of thee, for thou art a stiff-necked people, lest I consume thee in the way: what then? and when the people heard these evill tidings they mourn­ed, and no man did put on him his ornaments; when they heard these evil tidings: what was this evil tidings, that their enemies should all be driven out before them, and that God would honour them with an Angel to go before them? yes, they called this evil tidings, because they had not the Lord himself to go before them. So that the bare presence of An­gels without the Lord himself, could not satisfie a gracious soul: still therefore God himself is our great protectour: and [Page 5] therefore the angels are said to be sent forth; are they not all ministring spirits sent forth? and who is it that doth send them forth? he whose they are: whose are they? they are called in the first of the Hebrew, the angels of God; and the Text says they are his angels, His: Indeed in the 18th. of Matthew, they are called the Saints angels, Take heed that ye despise not one of those little ones, (10. vers.) for I say unto you that in heaven their angels, &c. their angels, and yet His angels; theirs in regard of profit, for they are sent forth for the good of the elect; but His in regard of authority, they are his servants, his ministers. So that I say still, though the angels have the management of this protection, yet God is the protectour of his people: but yet I say, though God be our great protectour, and God doth not quit his hands of this protection; ye he hath betrusted the protection of the Saints very much in the hands of the angels; and therefore they are called Cherubims: and wherefore are they called Cherubims? because they do hide and protect. Upon this account the King of Syrus is called a Cherub, in that place of Ezekiel, because of his hiding and protecting the people that were under him. And the angels have wings, not onely for their swiftness, but for protection; the wings being for protection, as well as to fly with. So that I say, though God be the great protectour of his people, yet that protection lyes much on the hands of angels.

But what need God make use of angels to protect his peo­ple? he is able to do it alone; and is it not for Gods disho­nour to make use of them for the protection of his people? no, 'tis for the honour of God: for the more honourable the servants are, the instruments are, that a King or Prince doth use for the protecting of his people, the more honourable is that King or Prince. Now the angels, they are honourable creatures; frequently they are called Gods: thou hast made him a little lower than the angels, in the Hebrew 'tis a little lower [Page 6] then the Gods: worship him all ye Gods (in the Hebrew) all ye Angels. Well! but why are the Angels called into this protection, into this Nursery, into this Ministry? God hath several creatures that he can use to protect and safe-guard his people; why are the Angels in a special manner called into this work of protection of the Saints?

They are the fittest people in the world for this employ­ment; fittest in regard of themselves; fittest in regard of the Saints. They are fittest in regard of themselves; for, first, they are an exceeding strong and potent people; who more fit to look to, and care for the concernments of the Saints and people of God, than those that are strong and potent? 'Tis said of the Angels in the 103. Psalm, that they excell in strength; Bless the Lord ye his angels that excell in strength, vers. 20. They are called, powers in the Host of God, they are the chariots and the horse-men, in the 68. Psalm, verse. 17. The chariots of God are twenty thousand, even thousands of angels; thousands of Angels: they are the chariots and horsemen in the Host of God: other foot-companies he hath, but his Chariots and horsemen, they are the Angels. One Angel (you know) destroyed an hundred and fourscore thou­sand of the Host of Assyria in a night; as one Constable will scare away twenty thieves, so one good Angel invested with Gods authority, is able to drive away a thousand evil Angels, Devils; they are an exceeding strong and potent people.

2ly. As they are an exceeding strong and potent people; so they are a very knowing and a wise people: and who so fit to manage the affairs and concerns of the Saints, and peo­ple of God, and to protect and defend them, as a knowing and understanding people? such are the Angels: the devils indeed, they are called knowing? but the Angels, good An­gels, they are called intelligencers: you know what Joab said to David; Thou art for wisdome as an angel of God: sayes our Saviour, no man knoweth that day and time, no not the angels [Page 7] in heaven; as if the Angels in heaven knew every secret, and were acquainted with every hidden thing, they are an exceed­ing knowing people, very prudent, and very wise.

3ly. As they are an exceeding knowing and wise people, so they are also exceeding active and expeditious, quick in dispatches; who more fit to defend and protect the Saints and people of God, than those that are active, expedite and quick in their dispatches? such are the Angels. In the first of Eze­kiel ye read, that every one had four wings; why? because of their great activity and expedition, and the quick dispatch they make in all their affairs.

Again; as they are an active and expeditious people, so they are a people very faithful both to God and man; in the 103. Psalm, they are ready to do Gods will, and not only ready to fulfil Gods will, but they do it; Bless the Lord all ye his Angels that excel in strength, (20. verse) that do his commandments, hearkning to the voyce of his word. Blesse ye the Lord all ye his hosts, ye ministers of his that do his plea­sure. They are very faithful; and who so fit to do this work, to attend and look to the concernments of the Saints, and peo­ple of God, as those that are faithful.

3ly. As they are an exceeding faithful people, so they are a people that are very loving to the Saints and children of God, very loving; otherwise they were not fit to be their nurses: what is a nurse without love? they are loving to the Saints: Do is not (said the Angel unto John) I am thy fellow servant; don't give divine worship to me, I am thy fellow servant; fel­low servants are loving to one another; they are fellow ser­vants with the Saints. Are the Saints and people of God mem­bers of Christ, and is Christ their head? so is Christ the Lord of Angels; he is the Lord of Angels, and they follow him. In the first of Zachary, the 8. verse; I saw by night, and behold a man riding upon a red horse, and he stood among the myrtle­trees that were in the bottom; these Myrtle-trees in the bottom, [Page 8] are Saints in a low condition, And behold a man riding up­on a red horse, this is Christ; and he stood among the myrtle trees that were in the bottom; and behind him there were red horses, speckled, and white; behind him: mark, who are those red horses, speckled and white, (in the 9. verse) Then said I, oh my Lord, what are these? and the angel that talked with me said unto me, I will shew thee what these be; and the man that stood among the myrtle trees, answered and said, these are they whom the Lord hath sent to walk to and fro through the earth. These are the Angels that stand behind Christ, that are the followers of Christ; they are his followers: the more union there is betwixt persons, the more they love; and as the union is, such is the love. If there be a natural union betwixt persons, their love will be natural; if their union be civil, political, their love will be political, civil; if the union be spiritual, ecclesiastical, the love is spiritual, ecclesiastical, more than natural. Now the union that is betwixt the Angels and the Saints, it is a Church union. Ye are come, sayes the Apostle in the 12 of the Hebrews, verse the 22. unto mount Sion, and unto the city of the living God, the heavenly Jeru­salem, and to an innumerable company of angels, to the gene­ral assembly and Church of the first born: so that they are of the same Church, the general assembly and Church of the first born, and therefore they must needs be an exceeding loving people to the Saints, and people of God, and therefore a people fit for this employment, of all other the fittest for this employment, to be employed under God for the prote­ction of the Saints, fittest, in regard of themselves.

But then again 2ly. fittest they are for this employment in regard of the Saints; for who more fit to be employed in this protection under God, the protection of the Saints, than those that are in some respect above the Saints, and in some respect beneath them; if a nurse be above the child, she may despise it, if the child be altogether above the nurse, the nurse cannot [Page 9] rule it. Now the Angels they are in some respect beneath, and in some respect above the Saints; they are above the Saints in regard of their nature, as you all know; but in some respects they are beneath the Saints, and below the Saints: for the second person did not come into their nature, as he did into the nature of the Saints; he took not on him the nature of Angels, but he took on him the seed of Abraham; and in that respect the Saints are above them: and the Saints are cloathed with the righteousness of Christ, such a garment as never came upon the back of an Angel, herein the Saints are above the Angels: and the Saints and people of God, they are mem­bers of Christ, and therein above the Angels; Christ is the Lord of Angels, but you don't read that the Angels are the members of Christ. So that I say, in some respects the Angels are beneath the Saints, and in some respects above them; and so the more fit for this employment. Ye see how 'tis with a mean man that sits at dinner at a Noble man's table; he sits down at the table with the Noble man, and the servants of the Noble man, they attend upon him; it may be the servants are better men than he, but because he sits down at the Noble mans table, these servants attend upon him, as upon their ma­ster. Now the Saints and people of God are members of Christ, they have communion with Christ, and sit down at his table; and therefore his followers the Angels, they attend upon the Saints and people of God; and thus now ye see why the Angels are in a special manner called to this work of pro­tection of the Saints and people of God.

Well, but then 3ly, why are the Angels called to this work of protection of the Saints, specially in the time of Plague and pestilence? why doth the Lord give a special charge to his Angels, to have a special care of his people in the time of the Plague and pestilence, why at that time especially?

First of all, that time is a time of the greatest danger; when should the Nurse look unto the child, if not in the [Page 10] greatest danger? now in the time of the greatest danger, then come the angels to the succour of Gods people. In the 32. chapter of Genesis we read of the angels meeting of Jacob (at the 1. vers.) Jacob went on his way, and the angels of God met him; and when Jacob saw them, he said, this is Gods host; they met him then: why then? he had a vision when he went out from his Country, a promise in the way of a vision, the angels ascending and descending, and now he had the promise accomplished upon his return; why then? then he was in the greatest danger, he was betwixt Laban and Esau; and though he had passed the pikes of Laban, yet now he was to meet an old provoked enemy, a wicked man, Esau: inso­much that he was grievously afraid, and he prayed, Lord deli­ver me from the hand of my brother; well, and what then? then comes the angels; then comes this great danger, and then come the angels, and he called the name of the place Ma­hanaim; 'tis the same expression that is used in the 6. chapter of the Canticles concerning the Jews returning unto their own Country, at the 13. verse, Return, return, oh Shulamite, return, return, that we may look upon thee; what will ye see in the Shu­lamite? (in the Jews returning) as it were the company of Mahanaims, Mahanaims; two armies you read it, but 'tis the same word: why? possibly to shew that God will send an host of angels to guard the Jews into their Country, as he sent an host of angels to guard their father Jacob into his Country. But I bring this to shew, that when the Saints and people of God are in greatest danger, then come the angels to succour them. Now the time of sickness and of the plague is a time of great danger.

2ly. Look when all visible means and helps fail, then is a fit time for invisible help to come in. Now the help of the angel is invisible, his hands are under his wings; you cannot see his help: when all visible means and helps fail, then comes Gods invisible help, then come the angels, a fit time for the angels.

But 3ly. Look when the destroying angel is abroad, then is a fit time for the protecting angel to step in, and be at work. Now in the time of the Plague and pestilence, the destroying angel is abroad; only here then this question doth arise, whether the destroying angel, and the protecting angel dif­fer? whether they be divers, or the same? I shall resolve it in two or three Positions.

First, although the same angel may destroy, and spare, as in David's time: yet the destroying angel, and the protect­ing angel seems to be divers; in the 7th. of Revel. four angels came out to hurt, and another came out to save: in the 9th. of Ezekiel, six men came out with their slaughter-weapons in their hands, and another came out to mark.

The second position is this; as the destroying and protect­ing angel may seem to be divers, so God doth sometimes employ an evil angel to afflict and destroy good men, and doth sometimes employ a good angel to afflict bad men; sometimes God doth employ a good angel to afflict and destroy wicked men, as in the case of Sodom, they were good angels that destroyed Sodom: sometimes on the other side, God doth employ evil angels to afflict (and shall I use the word destroy) good men; the Devil wasted Job, and killed his children.

But 3ly. Though the angels may be thus employed, the de­stroyer, and the protectour; yet this is certain, that all pro­tection of the Saints falls into the hands and the lap of the good angels, for he shall give his angels charge over thee; his, why his? in distinction from the devils and evil angels, that did not stay by him, but left him in the time of their apostacy: and they shall bear thee in their armes; Devils don't bear the Saints in their armes, therefore the business of the Saints protection, this falls wholly upon the good angels to do; but look, I say, when the destroying angel is abroad, then is a fit time for the protecting angel to be abroad too. [Page 12] Now in the time of the Plague and pestilence, the destroying angel is abroad; therefore then especially is the good angel to be at work for the protection of the Saints.

4ly. The time of the Plague, is a time when the Saints and people of God may want outward provision, good people may be shut up and starved for want of victuals, in the time of the Plague: Now 'tis the work of the good angels to pro­vide meat and victuals for the people of God sometimes. In the first of Kings 19. vers. 5. 'tis said of Elijah, that as he lay and slept under a juniper tree, an angel touched him, and said un­to him, Arise and eat, and he looked, and behold there was a cake baked on the coals, and a cruse of water at his head; and he did eat and drank, and laid him down again. And the angel of the Lord came again the second time, and touched him, and said, arise and eat, because the journey is too great for thee, &c.

5ly. The time of the Plague and pestilence, as 'tis a time of want, want of provision; so 'tis a time when many of Gods people are put to go for't, to fly for't, to run for't, to seek a­broad for their houses and habitations, don't know which way to go; 'tis the work of a good angel to go before them, to order and direct their way. In the 24. of Genesis, vers. 7. says Abraham to his servant, He shall send his angels before thee; 'tis the work of a good angel to order, and direct, and guide the people of God in their way.

Lastly, the time of the Plague and pestilence is a time when people need Physicians and Surgeons, Surgeons and Physi­cians against their malady; a good angel can do this, and sometimes doth it: in the 5. of John, vers. 4. For an angel went down at a certain season into the pool and troubled the wa­ter, whosoever then first after the troubling of the water stept in, was made whole of whatsoever disease he had; this is the work of an angel, to prepare a medicine; this is the work of an angel.

Ay, but you will say, all these instances are extraordinary; what's this to me in this time of the Plague and sickness, what's this to me? these are extraordinary things; does their ministry still continue, or no?

Mark! yes certainly: the Lord of hosts is with us, the God of Jacob is our refuge; and how God was the God of Jacob, and how his refuge, ye heard even now: in the first of the Hebrews, 7th. verse, 'tis said, And of the angels he saith, who maketh his angels spirits, and his ministers a flame of fire; Who maketh, in the present tense; as if 'twere always a doing, not who hath made, but who maketh; who maketh his angels spirits, and his ministers a flame of fire, 'tis the pre­sent tense, 'tis continually a doing; and if you look into the old Testament, and compare the Cherubims that were in the tabernacle, with the Cherubims that were in the Temple, you shall find that the Cherubims that were in the tabernacle were but two, and the Cherubims that were in the Temple were four; why? but to shew that their protection shall rather be inlarged than lessened; in the first Chapter of John, says our Saviour Christ there to Nathaniel, (last vers.) Verily, verily, I say unto you, that hereafter ye shall see heaven open­ed, and the angels of God ascending and descending upon the son of man; hereafter, this is a Gospel truth, and the more you know and see the mystery of the Gospel revealed, the more will this mystery be revealed to you; hereafter ye shall see heaven open, and the angels of God ascending, &c. hereafter in Gospel times; and pray mark the words of the text, He shall give his angels charge over thee, over thee; say you, I confess this a comfortable truth, the protection of Angels in the time of the Plague and pestilence especially, but what's this to me? yes, (says he) He shall give his angels charge over thee, over thee. Now pray tell me when you read the Commandments, Thou shalt not steel, thou shalt not commit adultery, thou shalt do no murder; do ye think that the Thou [Page 14] there doth belong to you? yes; I dare not steal, I dare not do any murder, I dare not commit adultery; for 'tis said, Thou shalt not murther, thou shalt not commit adultery, thou shalt not steal, and this Thou belongs to me; and why should not the Thee of the promise belong to you, as well as the Thou of the Commandement? Oh that those that are afflicted and troubled in conscience would think but of this one thing. If thou concernest thy self in the Thou of the Commandment, thou art concerned in the Thee of the Promise; the thee of the promise concerns thee as certainly as the thou of the Commandment: and thus now ye see I have gone through the Doctrine. The Lord hath a singular care and providence over his people, especially in the time of the Plague and pesti­lence, which is managed by the hands of angels. God will take special order with the angels for the safety of his people in the time of the Plague and pestilence.

Now I come to the Application.

If these things be so; first, great is the dignity of the Saints, of the Saints here on earth, though never so much despised by the world; they are attended with angels, they have angels for their attendants; is it not an honour to have such attendants as these? the great ones of the earth think it an honour to have a company of glittering fellows attending upon them, and following them in reds and ribbands, and gold and silver laces. Oh the beggarly attendants of this earth, unto the attendants the Saints have, glorious angels attend them; 'twas much that Paul spake: All things are yours, whether Paul, or Apollo, or Cephas, all are yours: Paul's, or Apollo's, or Cephas's; why what were they? they were Ministers, and Ministers are called angels, angels of the Churches; but not only these angels are the Saints attend­ants, but heavenly angels are the Saints attendants; ah what dignity, what honour is here? who dare despise any of the Saints or people of God, although they be never so mean? you [Page 15] see what our Saviour saith, Mat. 18. ver. 10. Take heed that you despise not one of these little ones; for I say unto you, that in heaven their angels do always behold the face of my Father which is in heaven: that's the first.

2ly. If these things be so, why then surely the highest en­joyment, and the meanest employment commanded may and can stand together: what meaner employment than to attend upon a man that hath a plague-sore running upon him? this the angels are to do, and they have the highest enjoyment at the same time; says he after, they always behold the face of my Father. So that then our highest enjoyments, and meanest employment commanded, may and can stand together; it may be you say, I won't go to my calling, 'tis a poor and mean calling, I shall not enjoy God in it: ay, but know this, you may enjoy God in the lowest employment: the highest enjoyment and the meanest employment commanded, may and can stand together; that's the second.

3ly. If these things be so, great is the Saints security, great is the Saints safety; are they not in safe hands, that are in the hands of angels? not of one angel, but many angels; if this be not enough, why the angels bear them up in their armes: if this be not enough, God himself carries them in his armes, as in the days of old; Gods eye is upon them, his ear is open to their cry; Christs left hand is under their head, and his right hand doth embrace them, all the angels attending upon them; Oh the safety and security of the Saints and people of God, even in the worst of times, in the time of the Plague and pestilence.

4ly. If these things be so; how good and gracious is the Lord unto you, you that are the Saints and people of God? how good and gracious is the Lord to you? no sooner had David said Psal. 34. 7. The angel of the Lord encampeth round about them that fear him, and delivereth them; but the next words he subjoyns, Oh tast and see that the Lord is good. [Page 16] Ay, here you may tast and see the goodness of the Lord in­deed, in the ministration of angels; that the angels nurse you, and carry you up and down in their armes: the more you look into this, the more you will see how good and gracious the Lord is. In the 8th. Psalm, when David had considered the creatures round, Lord (says he) what is man, that thou art mindful of him, and the son of man that thou visitest him; for thou hast made him a little lower than the angels, for a time; all sheep and oxen, and all creatures thou hast put under his feet: He begins the Psalm thus, Oh Lord, our Lord, how excellent is thy name in all the earth! and because his heart was full of the sense of Gods love, he ends the Psalm with the same words, O Lord, our Lord, how excellent is thy name in all the earth! ay, this is a taking thing indeed; here you may see how gracious and good the Lord is to you.

5ly. If these things be so; how infinitely are we all be­holden unto Jesus Christ, upon whose account 'tis that the Angels are your attendants in this time of the Plague and sickness; he is the ladder that Jacob saw: Christs explains that ladder himself; You shall see heaven open, and the angels of God ascending and descending upon the son of man; 'tis upon Christs account, all the ministry of angels is upon Christs ac­count: here you have more than Adam had in the state of innocency; whem Adam fell, then you read indeed of the Cherubims set to keep the tree of life, to keep Paradise; but you don't read that before the fall he had the angels to mini­ster to him; but now in and by Jesus Christ, we have the ministration of angels, we are reconciled unto all the an­gels, and not only so, but they are brought in to be our at­tendants. Oh blessed be God for Christ! why should we not say, I love thee dearly, O Lord my Saviour, by whom I am made partaker of this infinite priviledge of the ministration of angels.

6ly. If these things be so; what a mighty difference is [Page 17] there betwixt the godly and the wicked, even in the time of the Plague. Your great desire in this sickness time, is that God would make a difference betwixt the one and the other; whatever outward difference there is, I am sure there is this difference, the Saints and people of God have the angels to attend upon them, but the wicked have not. The Corn and the weeds are cut down by the same sythe, by the same stroak; but the corn and the weeds are differenced. Two men, a godly man and a wicked man, lay sick of the Plague at the same time: the wicked man hath little or no attendance when his friends leave him, it may be he hath no body to at­tend him, except it be a halberteer at the door; no Angels to attend him: but the good man, when all his friends are gone then come the Angels and comfort him, and attend upon him and he may comfort himself, and say, though my friends have left me, yet here are the Lords Angels to look to me and com­fort me. What a mighty difference is there betwixt the one and the other? Oh who would not be godly? who would not get into Christ upon this very account?

7ly. If these things be so; why then, why should we not trust in the Lord in this day of great mortality, this sickly time, this time of the Plague and Pestilence? what, shall the Angels be your attendants, (now especially) and won't you trust in God? what have you such a promise as this is, and will you not trust in the Lord? shall the Lord himself be your protectour, and charge his Angels with you for such a time as this, and will you not trust in the Lord? 'Tis recorded of Alexander, that being in great danger, and to fight next day with his enemies, he slept very soundly the night before, and he being ask'd the reason thereof, said, Parmenio wakes, mean­ing a great & faithful Captain of his, Parmenio wakes, says he. The Angels are called watch-men, they watch & are faithful, therefore you may be secure, quiet and at rest; trust in the Lord for ever upon this account, in this day trust in the Lord.

8ly. If these things be so; then (friends) why should we not stoop to any work commanded, though it ly much beneath us? Don't you think that the attending upon a sick man, a man that hath a Plague-sore running upon him, is a work that lyes much beneath Angels? yet the Angels do it because 'tis commanded, though much beneath them, yet they stoop to it because it is commanded: and what though a work ly much beneath you, yet if it be commanded, why should you not stoop to it? you will say, such a one is much beneath me, I wont lay my hand under his shooes, he is much beneath me; ah but the Angels lay their hands under your shooes, and the work they do for you is much beneath them; why should we not be like our attendants? this is Angelical obedience; the Angels do you many a kindness, and never look for thanks from you, they do many a kindness that you are not aware of: why are you delivered, sometimes you know not how? here's a hand under a wing, the ministration of Angels is the cause of it. But I say, the work they stoop to for you is much beneath them, and therefore why should we not stoop to any work commanded, though it ly much beneath us?

9ly. If these things be so (friends) what manner of men and women ought we to be in all holy conversion? what, your attendants so holy, and you so unholy? let the women be covered, because of the Angels, sayes the Apostle; so say I, let us walk holily because of the Angels, they are alwayes a­bout us: if you be in company with a grave man, you won't giggle, nor be so frothy as with others; if a man have a ser­vant attending upon him that is grave and sober, he won't be frothy and vain; behold what grave and holy attendants there are about you; and will you giggle, and be frothy and vain? Oh what manner of men and women ought we to be in all holy conversation?

But tenthly and lastly, to conclude; if these things be so, why should we not alwayes be found in that way, whereby [Page 19] we may come within the compass of this protection: in the 34. Psalm it is put upon fearing God, they shall pitch their tents round about them that fear him; in this Psalm it is put most upon trusting in God. In this 91. Psalm, in this verse, it is put upon (this protection of Angels is put upon) being in our way; They shall bear you up in their hands. He shall give his angels charge over thee to keep you in all your wayes, in all your wayes; your wayes: your wayes are Gods wayes, your way is the way commanded by God; if you be out of Gods way, you are out of your own way; if you be in your way, the Angels shall keep you even in the time of a Plague, and bear you up in their hands that you dash not your foot against a stone; but if you be out of your way, I won't en­sure you of safety. When Balaam went upon the devils er­rand an Angel met him and scared his asse, and the asse run his foot against the wall, dashed his foot against the wall; the promise is, thou shalt not dash thy foot against a stone; but he was out of his way, and the Angel met him and scared his asse, and his asse made him rush his legs against the wall. Jo­nah went out of his way, when he ran away from God; God bad him go one way, and he went another; well, what then? were the Angels with him for his protection? the very sea would not be quiet, till he was thrown over-board; instead of Angels to protect him, he had a Whale to devour him. I confess indeed, through the free grace & mercy of God, the belly of destruction was made a chamber of preservation to him, but he was out of his way; and instead of an Angel to keep him that he dash not his foot, his whole body was thrown over-board. Sayes Solomon, As a bird from her nest, so is a man out of his place; so long as the bird is in her nest, it is free from the hawk, it is free from the birding peece, 'tis free from the nets, and ginns, and snares, as long as 'tis in her nest; but when the bird is off her nest, then she is exposed to many dangers. So, so long as a man is in his way, in his place [Page 20] and in his way, he is well, and under protection; but when a man is off his nest, out of his place and out of his way, then is he exposed to all danger [...] out, be but in your way, be but in your way, and then you may assure your selves of divine protection, and of the management thereof by the hands of Angels. Oh who would not labour alwayes to be in that way which God hath appointed him to be in! why should we not alwayes consider with our selves & say, But am I in my way? Old Mr. Dod being upon the water, and going out of one boat into another, slipped between them, & the first word he spake was this, am I in my way? so we should alwayes be saying, but am I in my way? am I in my way? I am now idleing away my time, but, Am I in my way? Oh my soul, am I in my way? I am in my calling this day, without prayer in the morning, and reading the Scriptures; but am I in my way? Oh my soul, am I in my way? I am now in such frothy com­pany, where I get no good, but hurt; but am I in my way? ever consider this, am I in my way? you may expect the Lords protection, and the Angels attendance, if you be in your way, but not else. Now then as ever you desire the protection of the Almighty, and the attendance of Angels, especially in this time of danger, sickness, Plague and Pestilence, let us all labour daily to look to it, that we be found in our way, the way the Lord hath set us in; and what I say to you, I say to my self, and to all, wait on the Lord, and keep his way.