THE SHIELD of the RIGHTEOUS: OR, The Ninety first Psalm, expounded, with the addition of Doctrines and Uses. Very necessary and comfortable in these days of heaviness, wherein the Pestilence rageth so sore in LONDON, and other parts of this KINGDOM.  
By ROBERT HORN, Minister of God's Word.  PSAL. 3.3. 
But thou Lord art a Shield for me, my glory and the lifter up of mine head.  PSAL. 91.3. 
Surely, he shall deliver thee from the snare of the Hunter and from the noisome Pestilence.  4. 
— His truth shall be thy Shield and Buckler.  
LONDON, Printed for Philemon Stephens and Christopher Meredith, and are to be sold at their shop at the golden Lion in Paul's Churchyard, 1625.   

TO THE RIGHT Worshipful, EDWARD WATIES, Esquire, one of his Majesty's Justices in attendance, at the Council of the Marches of WALES. (* ⁎ *)  
Worthy SIR,  
THe first draught of these meditations on this whole Evangelicall Psalm, I sent (some years ago) to a friend and lover of 
a One of the justices in attendance at the Council, in the Marches of Wales, and chief justice in one of the welsh Circuits.  yours, Richard Atkins, Esquire, now with God, yet without any meaning then, to bring (thus) upon the stage of public judgement. Howbeit, if he had overlived, this purpose in Me of now sending them abroad into the hands of men; I confess, or profess rather, they must have carried his name with them into the world, to the Altar of which I did owe the Sacrifice of my best in this kind: which must have been so, not only (though chief) in respect of himself, who was unreprovable in his place of justice, and private ways as you know; but much in regard of my bond to him while he lived, whereof 
b In my Epistle before my Sermons on Luke 15.13, 14, 15, 16, 17.  (else where) I gave true and plain signification. But, being translated since to the house of glory from his house of clay, whom could I find out, next, fitter (upon just matter) than your worship's self to receive the debt I owed him? your similitudo morum with him, or profession like his; your great respect and love to Me, with your esteem of all who, in the Ministry do service faithfully and with pains, may rightly command Me in this Dedication, which I esteem much less than your own. Add unto this, that (having long known you) I could never find other mind in you then that which was of the side and part of goodness, opposing evil and the workers thereof. Much else might be spoken of you particularly and truly to the praise of God; but He that seethe in secret will reward you openly. This, at this time, made me bold with your Name, which is as an ointment of sweet odour in the Country you live in. And so I make humble tender of a mean Commentary upon a Psalm of grace: the Psalm was David's; the Speakers, God and David. God spoke to David with good words and comfortable, as Zacharie 1.13. and the same Almighty God in the same most gracious Psalm, speaks with like comfort to you, and to all his by Him. Reverend Beza in his argument upon it, tells what comfort the had by it, when he (first) heard it sung in an assembly of Christians. It so carried him by divine rape at that instant, that ever (after) he laid it up graved in his heart: for, as if it had lift him up, from the earth, into heaven, it ravished all his powers, making him to think he heard God himself to call unto him by particular. name: what that Worthy conceived by the singing of the Psalm, that may your worthy self gather by the meditation. The Shield of it is large enough to compass you (also) with the like mercy. If you put on the defence of the Highest; this Psalm will guide your ways to peace, and finish your course with much true comfort. Think therefore (Christian Sir) in reading of this Psalm what godly Beza conceived upon the singing of it: and that is, that God calleth you by Name, meaning to invest you in these privileges of his Saints, and to be on your right hand ever: wherefore, what is here spoken to the Saints, read with faith, as spoken to yourself, being a Saint by calling: with this meditation you may make your pillow, when you shall be ready to make your bed in the dark, and the grave shall be your house, job. 17.13. Then shall you go with much contentment to your bed of earth, and in great peace to the Lord. Mean while, turn your purer eyes into this excellens Psalm, set foot into it, rather walk through it in your deeper consideration: and then confess, with gladness, what God hath done for your soul. May you not say that God hath been, or will be (shortly) all that unto you that the Psalm (so comfortable) speaketh of? for, hath not God been, in all removes, your standing house to remove unto? verse 1. hath he not been your hope from your youth, nay from your cradle? and have you trusted in him, at any time, in vain? verse 2. have not the feet of many been taken in the Snare or Net of Pestilence, and you delivered? verse 3. have not thousands fallen and you stood? verse 7. and have you not seen your hope, when there was nothing but destruction to sinners? verse 8, 9 have not the Angels kept the Lords watch about you in your continual safety to this day? verse 11, 12. Is not the Dragon of hell, and that roaring Lion of the nethermost hell put under your feet for ever? verse 13. In many troubles, have not you been quit, and not quit only, but raised to place and worship? verse 14, 15. and, for length of days (though not full of days, for I trust there are many behind) you are not fare from David's years of seventy? verse 16. in which space of time, I doubt not but you make your short life a short draught of the days everlasting: Finaly God hath showed you his large salvation. But these few from the Text of the Psalm may serve as so many fingers to point to much more, which your own experience can better enlarge and gather; not to he set down in a short Epistle. And now to God all-sufficient, I commend the remnant of your days for his best blessings upon them; upon your Christian yoke-fellow, and upon all the branches of you both. As I am much bound to pray, so I will, and do daily for the true prosperity of you, and all yours, being  
From Clon-bury near Ludlow july 1625. Your good Worships for my best service in the Gospel, ROBERT HORN.   

THE SHIELD Of the RIGHTEOUS.  
PSALM 91. VERSES, 1, 2, 3, etc. Verse 1. Who, or He that dwelleth in the secret of, etc. 
THis Psalm, most comfortable, and (throughout) most excellent, seemeth to have been made at what time the destroying Angel in the days of King David (having slain with the sword of Pestilence so many thousands in so short time, as threescore and ten-thousand in less than three days) did, at the Lords commandment, cease from proceeding to jerusalem to destroy it, 2 Sam. 24.16. for, it is very probable, that, at that time and upon that occasion, holy David indicted this Psalm, as he did the 38. for a remembrance; that so great salvation might not be forgotten, and that the experience thereof laid up in the Church as in the Ark, for posterity, might be known and descend to the Ages to come. The Psalm itself containeth (generally) two things; a proposition of God's favour in the 1 verse: and the confirmation thereof to the end of the Psalm: the confirmation is partly from the Prophet's words to verse 14. partly from Gods own words, in the verses which follow: the Proposition, in the first verse, consisteth of a duty, and benefit promised; and hath this meaning: He that standeth by faith in the secret-place of the Lords gracious providence, hath a sure cover and house of rock to come unto when the Lords storm falleth upon the generation of the wicked. And as wearied Travellers, much spent with the heat of the Sun, repose themselves in the shadow: so they that repose upon God in the sun-burning of their weary life, shall lodge all night in the shadow and refreshing-place of the Almighty; that is, shall have the same Almighty God for their helper and deliverer till that storm of difficulty be past. And so, by secret (here) is meant a place of refuge from the storms of the world under the secret of his providence, who careth for all his children. Also, by the secret of the most High; some Writers understand the Castle of his mighty defence, to which his people run, being pursued by enemies, as the wild creature doth to his hole or den for succour, when the Hunter hath him in chase, and the dogs are near. 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 learn, in all troubles, to cleave to God chief or only Doct. 1 for help, and to means, but as underlings to his providence. In such cases, God in the Old Testament, bids us call upon him, Psal. 50.15. and Christ, in the New, doth call us to him, Mat. 11.28. therefore, in the day of affliction, we must have our comfort from God, and our ease in Christ. Eliphaz telleth job, that if he will return to the Almighty; that is, cast himself wholly upon him for his help in affliction, and make him his confidence by faith in his truth; he shall be builded up, to wit, in as good an estate as ever he had, job 22, 23. as if he had said; he that pulled thee down in this abject condition, will set thee up again (as a glorious building) in a more excellent plight, if thou resign all, thyself, 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 he cried to the Lord his God, and went out in that name only 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 judah, bare shields and spears, three hundred thousand; and of those who in Benjamin, bare shields and drew bows, two hundred and fourscore 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 arm to which he trusted, even God his deliverer. In this confidence, going forth against so huge an Army and great Host, he so prevailed (the Lord looking on) verse 13. that he carried away both the lives and spoil of all that multitude, verse 13, 14.  
So that woman of great faith, after she had passed through the pikes to Christ, received both the commendation of her great faith, and health of her possessed daughter, Mat. 15.28. David in many Psalms, professeth that he sought the Lord, to wit, in trouble, and found him; that is, found help in him, Psal. 34.4.17. & Psal. 3.4. & 6 8, 9 it was familiar to him to say; help Lord, for vain is the help of Man, Psal. 60.11, the Centurion came to Christ for his servant, Mat. 8.5, 6. and the Ruler besought Christ for his daughter, Luke 8.41, 42. Thus it is plain that the Lord is to be sought unto in trouble, and he only.  
He is our Father. Now, natural children do not provide for Reason. 1 themselves, but trust to their fathers: so, if we be right children, we will do as much, and, disclaiming our own weak aids, rest on his providence, who is our heavenly Father; and (no way) on ourselves, who, without Him, can do nothing, john 15.5.  
Secondly, we cleave to those in our needs, whom we know to Reason. 2 be both able and willing to help us: but this power is weakly in Man, and absolutely (or rather only) in God: and therefore, where we should not depend on Man for a little, we should rest on God for much, and all.  
Thirdly, to use any means of help, and not in a subordination Reason. 3 to God's work and blessing, is to make ourselves Idolaters, and them Gods, 2 Chron. 16.12. job 36.13.  
A reproof of those who in their affliction, and when God hath Use. 1 them under hand, rather cleave to means 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 fly from their sins. Indeed, sanctified means of preservation and escape with favour, in such cases, are not unlawful; but, having not first turned to him that hath smitten us; Amos 4.12. our running is from God, not from destruction that followeth us. In days of scarcity, we discredit God's provision, and shift for ourselves: then stolen waters are sweet, and the bread of secrecy is pleasant to us, Prou. 9.17. then, we bow down for a morsel of bread, 1 Sam. 2.36. not to God by prayer, but to Satan by evil means. If God visit us with some sharp sickness, we presently send to the Devil, in some Witch, to help us, 2 King. 1.2. So when a land is threatened by enemies; if men and weapons can do any thing, God is little regarded: and we march forward in our sins, as if we purposed rather to fight rebelliously with God, then christianly, in God, with those that come against us.  
Use 2 An admonition to labour unto the means, in the right knowledge of God's Word and providence, of getting this assurance in God above all things. The means are to meditate daily; that is, much in the Word; laying up knowledge in our hearts, the knowledge of the truth and of God, that we may be instructed in his promises, and persuaded of his power, Psal. 1.1, 2. for, this knowledge, well digested, will stay us in the waverings of many; when by the light of it, we shall see him that is invisible, and his power that is Almighty: able to help us when we have the whole world and all the elements against us, and without whose help, all helps in the world can do nothing for us. Another mean is, well to observe his providence to which all second causes do service; and the experience of God's children who, putting trust in God, were ever delivered in due time. Another is, to affect God above all things: for, than we will trust him before all men, it being certain, that what we most affect, we most lean unto; as if it be profit, we depend upon it; and if pleasure, we refer all to it. And another is, to consider that it casteth an imputation upon God to call him Father, and not to believe that he will do a father's part in providing for us: for, can natural children depend (altogether) upon their father's care for their wealth and finding; and shall God's children distrust a more able and merciful father that hath undertaken to keep them, and promised, when father and mother shall forsake them, to take them up? God having (then) promised to be our God; will we be Gods to ourselves, live at our own finding, and give the Lord little or no credit for his care of looking to us? and what do we better or other, when by making shift for ourselves beyond and against the rules of his word & providence, we take the care of us wholly from him, and put it in our own hands & keeping? Therefore to get confidence in God, the way is so to use the means and helps of our present life, that we forget not, that they are given to us by God, and become good for us by his blessing: for, (then) we will not trust in them, but put trust in him that gave them; when we have them we will not depend upon them, and when we want them, we will believe without them. These are the means, and this is the way to make God our secret place; but who useth these means, and observeth this way of coming to him? who careth to know by the word, either his promise, or truth to his children, to make him faithful? Surely, if we regarded this duty, and the benefit it bringeth, where it is rightly done; in a time of scarcity, we would not be so distrustful, nor fear so immoderately when any Pestilence cometh: In our necessity we would not deal unjustly nor steal; nor when sickness takes us, far as if death were presented to us. When we lose a commodity, we would not lose God (as many do) for the having of it again from the devil in a Conjurer: nor, if a tooth ache, go from God to a charmer for the ease of it, in some hellish mystery: nor if a cross come, juggle it away with mirth; and so turn out God, when we should turn to God: but with job; if God should kill us, we would trust in him, and reprove our ways in his sight. job. 13.15.  
But that which is (here) translated [dwelleth] is as much in weight, as sitteth, or is settled; and so, our dwelling in Gods secret, is as much as our sitting down in it: the meaning is, we must make it our rest, as if we should say; Here will we dwell.  
From whence we learn, that God's children should not come Doct. 2 to God's Secret-place, (as Guests) to an Inn, but (as Inhabitants) to their own dwellings; that is, they should continue to trust in God, as well in want as in fullness; and as much when they whither in their root, as when they flourish in it. So did job, who blessed the name of God, not only when he gave him riches, but then also when he gave him poverty, job. 1.21. Pro. 30.8. When he made him rich, he feared God; when he took away all, he charged not God, job. 1.22. The Prophet David set the Lord always before him, Psal. 16.8. that is, before him in prosperity, and not behind him in trouble: and Psal. 121.1, 2. His eyes were not in the means, but lift up to the mountains from whence came his help: He that glorieth in the Lord, must glory in him poor or rich, in strength or weakness: jere. 9.23. And where some trust in Chariots, and some in horses, Psal. 20.7. God's some (which are not many) must remember the name of the Lord, though they neither have Chariots to mount them, nor horses to save them:  
The reasons: The Text here saith, He is Almighty, and our Creed calls him, the Father Almighty, that is, the all-sufficient God that can as soon make rich, as suddenly poor; and can as easily make something out of nothing, as he can presently bring much or all, to nothing: for, as one saith, Eius est nihilum, cuius est totum. Nothing is matter for his power, as much and as well as all are, that have being. We see this in the sudden change of things: and (first) of Estates. For, rich job, how quickly, and in how few days, nay hours, was he made poor job; after God had blown upon his estate with his wind of taking all away? job. 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 sickness, and other rods of God, where all means work by his power, and do his will that moveth in them. For, for the fearful pestilence, and burning coals thereof sent from between his feet: Whose command is over it, when it rageth in one Country, and is not heard to cry in another? nay, who ruleth it, and moveth in it, when, being in the same town or city, it is in one street, and in one house, and not in another? Being in the same house, how cometh it to pass, that it fasteneth upon three, or two or one, and not upon all, seeing all eat and drink together, live in the same common air, and lodge in the same chamber, sometimes in the same bed? Is not this (also) the work of God?  
And doth not God (sometimes) in the cure of a disease (which hath no great hardness) so distemper and confound the wisest Physicians judgement that he shall not be able rightly to discern the nature and proper causes of it? when he hath found them; may he not fail in ministering or prescribing to them? or, if he do this well; may not the remedy come too late, and when the Patient is past help? if help come in time; may not the queasy Patient dislike it, and his stomach rise against it? if he be able to take it; must not God give power to make him able to hold it? if God give this power; may not the force of it be gone, or the composing of it be naught? if both be good; yet who must make them good to him? must not the Almighty, in whose secret he must not be a sojourner, but Inhabitant, nor repose for a night, but dwell continually, if he look that the means shall do him good, which can do nothing but by his word and blessing that worketh in them? Secondly, if his blessing bear the whole sway (as it doth) both in want and fullness; if that make rich both in poverty and abundance, and that only, as it only doth; and if that be given to those that rest on God's provision in their low ebb, and denied to those that depend upon themselves in a fuller tide of things: how can but it be necessary to all that detrue riches and a blessed increase, to wait upon God's hand with a continual eye, without distrust of his providence, who only is able to bless with means, and hath power to bless without them? But it is certain; that neither the having of wealth, nor the commodiousness of trades have or can have 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 seek our store, and the blessing of it, at God, depending on him, as on the Father of gifts, both in a mean and wealthy life.  
A reproof of those who, in Use 1 a wealthy estate will believe in God, & when they have, in their keeping, some pawn of his goodness: But in a poor life, provide for themselves by shifts, and stealing: before the Plague comes, they are confident: but when it is sent, they take part with evil means against it: removing their seats, but keeping their sins; and so run to other towers, then to the Lords secret, from it. In some cases I confess it to be lawful, sometimes to change the air, and for some: but it must be by those that have no calling of public charge in the place; and by those, who, being rich, leave some portion behind them to the poor that remain; else, they fly from a Lion and a Bear meets them: or lean to a wall, and a Serpent bites them, Amos 5.19. further; seeing the messenger of justice, in every public calamity, bringeth the Letters of God to one as well as to another: how can they secure themselves, who fly, not from sin, but in great sin, from the same offended God, who (himself in Person) followeth the suit against them? What Sanctuary will they take? and what house of defence against the judge of all worlds? Whither will they go from his spirit? and whither will they fly from his presence? Psal. 139.7. Is there any place in heaven or hell, where his writts run not? or goeth not his commandment over the large earth, and wide sea? Some will abide in God's house of defence, so long as they may be quiet, and unthreatned in it: but if there be any danger toward them for a good cause, they are ready, by a traitorous fear, to forsake it for carnal refuges: and some, if there be any fair weather in the Gospel and the Bridegroom be with it; will come to the Marriage-feast: but if the fair weather in it be turned into storms for the Gospel, and the Bridegroom be taken from it, as in a day of tentation: then, they go away, Luke 8.11. or go back, john 6.66. with revolters and murmurers, and say, with the Messenger of the King of Israel, behold, this evil cometh of the Lord, should I attend on the Lord any longer? 2 Kings 6.33.  
Use 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 fail them, nor forsake them, to dwell in his providence; I say to dwell, not to sojourn in it, howsoever things go. They that truly serve God, and trust him with their estate, by resting on him, have his word in pawn, that they shall be provided for, not only when they are in possession by the means, but when they are out of possession, and means are against them, john 6.5, 6, 7, etc. Dan. 3. and 6. Chapters. Abraham, for our example, had experience of God's truth this way: so had Isaac his Son: 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 means; those infidels being aliens from their Religion, and vowed enemies to their Nation? This is written for our learning and comfort: to teach us to trust God with all, and to give the key of us into his hands, who can make few things to yield much, and small things to be of great force, Psal. 37.16. Nay, who can turn stones into bread; Mat. 4.3. that is, enemies into friends, and make (even) those that hate us, to enrich us. If God send any trouble, his children shall (either) be delivered from it, or preserved in it: if he send an arrow, and that of the Pestilence, he will send his shield before it: if he make sick, he is not to be disinherited, neither any other to be sought unto: for he that maketh sick, can make whole, Deut. 32.39. Whatsoever the disease be, and howsoever it works, that is not to be respected so much as his power that can turn up our couch in any sickness. Yea, in a time of common visitation, though the feet of them, that buried others of the Plague, were at the door to carry us out, Act. 5.9. yet he that stayed one, going to his grave, Luke 7.14, 15. and raised another, being in his grave, john 11.43, 44. is able with like power in our sickest extremities and unlikliest recovery, to command the shadow (not of the ᵇ Sun, 
2. King. 20.10.  but of life) to go back till health come. Mean while; if we would be owners of these comfortable promises: we must neither in a poor estate practise for riches, without him that maketh rich; nor in a sickly life, play the thiefs for our health, not seeking to him that maketh whole. And, when the destroyer is broken into a town, and the Plague is come upon it to destruction: we must more seek to cast out the infection of sin that lieth over the face of that town so infected, then to have the infection itself removed; seeing that the root must be killed before the fruit will die: so much for the duty, the benefit promised followeth.  Shall abide under the shadow of the Almighty. 
IN this Sentence two things may be observed: the blessing itself, the shadow of the Almighty; and the continuance thereof, in the word, abide. The shadow of the Almighty, is that thick, covert of God, wherein all (that put confidence in him) shall be shadowed from the Sun of affliction that must needs burn up those, who have no defence from the heat 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 read) lodge all night in him in great security from the fears of life, which as the fears of the night cast shadows of trouble and of cumbersome darkness upon mortal creatures: the meaning is, that the godly after those many crimes of their feeble and weak life, shall, in the Almighty's defence, find a most comfortable shadow and refreshing-place from all tyranny and violence of Men: and not sometimes so, but ever so.  
Doct. 1 From whence we (first) learn; that no affliction shall be able to prevail against those who make the Almighty their hiding place, or deliverer. God is a deliverer in great troubles; that is, in troubles of sharpest edge, and longest continuance. He that delivereth our souls from hell, can deliver 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 receiveth, Heb. 12.6. The Prophet David tells us, that though their troubles were great, as if they would quell them; or many, so as none could count them; yet he will deliver them from great or many troubles, that delivereth His from great and small, and all their troubles, Psal. 34.19. And this made him to set the Lord always 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 be moved, that is, perish, or fall for ever, Psal. 16.8. In the 125 Psalm, the three first verses, it is showed in what assurance the faithful are that put trust in the Lord for their safety, when the greatest storm of troubles is up: for, there it is said, that such shall stand as Mount Zion, that is, fast and unmoveable in all changes, verse 1. having the Host of God about them, as the Hills about jerusalem, verse 2. by his Angels on their right hand, and by his creatures on their left. And, though his rod be upon them by Tyrants, whom he will burn quickly with the fire of his wrath: yet it is so but for a short time, and with some little smart, for their eternal curing, verse 3. So God, speaking by Esay to Israel, his servant, and to the seed of Abraham his friend; bids them, and the faithful in them, not to fear, viz. in affliction, either his deliverance, or their perishment: for, he will use his right hand against their enemies, and hold their right hand, that they fall not: the right hand of his justice shall sustain his children, and beat down his children's enemies, the wind carrying them away, and the whirlwind scattering them, Esay 41.10.13.16. Thus will the Lord be a hiding place to the people whom he hath chosen, to save them in all their troubles, if they set him for their refuge, Psal. 91.9.  
The reasons. He hath promised safety to such, Psal. 50.15. Reason. 1 and what he promiseth to do, is done, or, as good as done: for his fidelity remaineth for ever, Psal. 146.6. therefore, as of him cometh our salvation, so they that trust in him cannot be confounded, Psal. 22.4, 5.  
Secondly, this may be proved by a comparison from the less Reason. 2 to the greater, thus: if, among Men, a friend will not reject his friend that trusteth him; neither any natural father cast of that child that in his sickness, shall come unto him: will God do less than a friend, and not so much as a father?  
Object. But you will say, Object. that (even) Gods best children are (many times) put from the shadow, and burnt with the Sun in common miseries, that indifferently fall upon good and bad.  
Answ. To which I answer, that true it is, Answ. that God's best and dearest ones, David, Hezekiah, josiah, job, and others have had their parts with the world's children in many grievous sorrows; partly to teach them, and us in them, that God's best people have fallen into foul sins; and partly to testify that by no outward thing it can be known whom God loveth to salvation, or hateth to death in this mixed state of things: Eccles. 9.2. yet to the righteous there is a promise made, that if such storms fall, they shall from them pass to a perpetual calm; where the wicked shall go from those storms to stormy fire and tempest and from Plagues temporal to pain endless, from first death to second death. Again, the sorrows of the godly are for their purgation; the troubles of the wicked for their torment only, being gates to those torments, out of which they shall never come, when God shall send them out from his presence. God's Plagues of Famine, Pestilence, and other miseries are his draw nets to gather out of the world by death, both the just ones and those that do iniquity: yet the good are taken out of the net of these common evils for the Lords own service, the other, to be cast away, Mat. 13.48. Therefore, when God sends Sickness, Pestilence, Famine, upon a Land, City, or House; the net is cast over thee, either as a sanctified thing to be put in his vessels, or excommunicate thing to be put out of his kingdom.  
Use 1 An instruction to God's children, not to fear distrustfully in any evils that God shall send: for, he that sendeth the sword, sendeth the buckler also: he that made the Sun, made the shadow: and he that maketh dead, maketh alive. If Pestilence be sent among us; let us take away our dross by repentance; and the hottest fire of it can do us no harm, that burneth but the dross of sin; or burneth only where the brimstone of some sin, unrepented of doth give it matter of kindling. In the Furnace itself if we serve God as those three servants of God in Daniel, did; there is such a countenance of grace with us, and one so mighty to deliver us, that we cannot miscarry, though it were heated seven times, Dan. 3.25.27. If God break the staff of our bread with unseasonable years and weather, we must not give way to our fear against his providence, who hath said (and we may believe it;) that he will not fail us, neither forsake us, Heb. 13.5. whatsoever our troubles are, and though large afflictions devour us, as the Whale did jonah; yet God will bring us to shore: yea, he that spoke to the fish to cast up jonah, jonah 2 10. will speak to all our afflictions, even the greatest Whale of them all that they hurt us not. If we cry out of the deep to him, he will hear us, and deliver us from many waters, Psal. 130.1, 2. In our long journey of afflictions, we cannot but be sometimes discomforted with the length of the way, and slipperiness of our ways: yet let us send to God in our miseries, and he will send to us by his comforts; and when we go mourning and troubled all the day long, walk before him, and he will walk with us according to his promise, and deliver us from all our fear.  
Use 2 A reproof of those who sink in shallow troubles, hiding their hearts in the means that are sent, and not making him their secret, or hiding place, that sent them. If God do but a little cross them: they cross their arms, and wring their hands, as men, not somewhat troubled, but quite undone: or they are carried, as with the main sail into doubtful seas; and run from the Creator to creatures, fixing all their senses upon them, and confidence in them, for ease and remedy in such cases; forgetting that great God, who showeth himself strong with all those, whose hearts are found to him, 2 Chron. 16.9. Psal. 7.10. By this we learn what to judge of wretched worldlings, whose hearts are earthly, and affections on earthly things: for where the faithful come to God, by faith, in their afflictions, and make his bosom their place of refuge from them: such make not God their strength in adversity; but trust in Man, or in the arm of Man for help, when any thing grieves them; and rather complain of God, then to God in the day of evil.  
But God's defence is not only our refuge in trouble, but our continual and permanent refuge: and they that give themselves to him to be kept, are preserved by him; not for some short time, but for ever. He is a shadow, and continual shadow: other shadows fail, like the gourd over Ionah's head, jonah 4.6.8. but this abideth constant and sure, or unmoveable, as God himself.  
From whence learn, Doct. that God's defence never faileth his children: for, it is no slitting tent but standing castle to them. This is showed in the Psalm, which is called Moses Psalm: for, there the Lord is said to have been the habitation, or standing house of his people for ever: even from generation to generation, that is, from the beginning of the world to that day. And David saith, that this is the blessing of the righteous; the Lord will compass him, or go round about him with his favour; and be his shield before and behind against all assailants, and at all times: for else; how should they, that trust in him, rejoice for ever, if they should not be protected always by him, for whose continual salvation they continually are glad? Psal. 5.11. for this cause, the spirit is said by Christ, to abide in the faithful, as in his standing house; not where he Inneth, but where he dwelleth, joh. 14.16. To hypocrites he comes and goes: to true believers he comes and tarries; not for some short time, but for ever: for, he dwelleth with them, and is ever in them, verse 17.  
The reasons of the doctrine: the works and calling of God are Reason 1 without repentance. Rom. 11.29. and whom he once loveth, unto the end he loveth them, john 13.1.  
Secondly, He whose name is I am, Exod. 3.14. and nature, Reason 2 I change not, Malipiero 3.6. doth his things by counsel, and all things in good order: and therefore whom He delivereth, He delivereth without repentance, or change. Thirdly; if earthly fathers will never Reason 3 forsake their children's defence, shall we think our heavenly Father will? Or, if a kind Host will protect those that come under his roof Genes. 19.18. judg. 19.23. will God leave those to spoil, who come to his house, and take Sanctuary in the castle of his help?  
Use 1 A reproof of those, who having the means of peace and health, are confident; but would be at their wit's end if war should be proclaimed, or fearful sicknesses should come. For, what is this, but to call into question and doubt, God's immutable counsel concerning the protection of his children whom he never forsaketh? In all rumours of Pestilence and war, men are distracted, as if God had no providence, and fear shadows because they make not God their shadow, who hath promised to be their abiding place, and, who (if they would trust him with their lives) should see his salvation. But because, with jonah, they set more by the gourd of some present (though fading) shadow, jona. 4.10. then by the saving shadow of the Almighty; therefore doth the Sun smite them, and they wish rather to dye then to live, jona. 4.8. being forsaken of all but of grievous and despairful sorrows that will never leave them.  
Use. 2 A comfort to God's servants in all alterations; for, in a time of scarcity, and when God taketh away their sustenance, so that men cannot help them with the barn or with the winepress, 2. Kin. 6.27. The Lord himself will be their all-sufficient feeder, and from the store-house of his providence will send unto them, Psal. 37.19, 
Exod. 33.19.  If he be with them, his provision goeth with them; and (though they lack bread) having him in place, who giveth the virtue of nourishment to all their bread, Deut. 8.3. how can they but be fed? So, in a time of Pestilence; though we have no place of refuge, nor shadow abroad in the Country, such as the richer sort have against that burning Sun of the plague that destroyeth at noon day: we need not to be troubled, having in the Almighty's protection, a better shadow than those jonahs' have of their gourd. For, then the Sun shall not smite us by day, nor the Moon by night, Psal. 121.6. In times of peril, whithersoever we go, (not going from God) God's shadow goeth with us; in prison to be our liberty, in banishment our Country, in war our shield, in necessity our abundance, in despair our hope, in death our life; and that a long life, for ever and ever. So much for the proposition of the Psalm, the confirmation of it followeth.   
VER. 2. I say; In the Lord is my place of surety. 
THe Proposition spoken of, is confirmed by the Prophet's words to v. 14. and (more properly) as was said, by the Lords own words, from thence to the end of the Psalm: the Prophet's words are in his own example, in this verse, or by application to others, in the rest. In this Verse, having in his own person found the Lord his special Protector, he speaketh thankfully of the same, the rather to establish others, by his experience, in the like salvation of God: as if he had said; as I have believed and found, so I will speak in my heart before God, and with lips before men, Rom, 10.10. The Lord is my refuge, and shall be my fortress, in whom I will trust, to whom I will fly in all my troubles. The word that is here translated, his succour, or place of surety, signifieth a cover, or place of defence in some great tempest: where his meaning is, that when he was wet, or like to be washed with great showers of trouble at hand, or in doing, he retired himself to the Lord in his providence, against all that tyrannous and stormy tempest of his cruel persecution. job. 24.8. Esa. 25.4. By fortress, the Prophet understandeth a place of retire, or some strong fort in wars. As if he had said, as it was said of joseph, Gen. 49.23. When the Archers grieved him, and shot against him, the Lord being his Tower and strong Castle; his bow abode strong, and the hands of his arms were strengthened by the hands of the mighty God of jacob, ver. 24. But further, where he saith, My God in whom I will trust: He speaketh that plainly, which before he spoke darkly, or lispingly in a figure, and saith; that he will set none of his rest upon second causes or helps external, on which all fearful and unbelievers cast themselves 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 soul in adversity, Psal. 40.4.  
And (here) the Prophers' example may teach the Prophets Doct. 1 themselves; that the best way to turn souls to God, is to teach them by their own experience, faith and feeling; the best teachers of others are men of experience, and they are likest to convert others, that first have been converted themselves. 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 establish him with his Spirit, in the receipt of that favour by a teaching spirit to turn others to God. The Apostle Saint Paul, speaking of himself and his other fellow Apostles, saith; that they are (first) comforted of God, that they might be able (in God) to comfort others in every 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 themselves. Christ biddeth, Peter being converted himself, (not before he was converted himself (to strengthen his brethren. Luke 22.23. and he that (first) had learned the fear of God, saith: Come children, harken unto me, I will teach you the fear of the Lord. Psal. 34.12. So it is plain, that the best converters of others are men of experience, men that have been first converted themselves. Paul's experience and doctrine put together, wrought mightily to the edification of the body of Christ. For, as he that hath been sick, and cured of an infirmity, being wise and tender hearted, can better direct, and will sooner help another to avoid it; or being visited with it, to recover of it, than he that never knew the remedy of such a sickness, nor eurer had occasion of the cure: so they that have been cured of sin themselves, and have felt the twitches of a sorrowful heart, wounded therewith and eased thereof, are better able to prevent sin in others, or, being in force, to weaken it with teaching, than they who live still in their sins without all experience, or desire of such a cure. The reasons.  
Reason 1 They who have tasted how good the Lord is, can best speak of his mercy: and they can best preach his justice, that have been swallowed up of his judgements. So, the Apostle john, and the righteous job, 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 only, 1. joh. 1.1. job 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 themselves glorified, than Christ crucified. Now, cold and faint exhortations die in the earn, & that only, or commonly pierceth to the heart, that is earnest and experimental. I mean 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 Use 1 the commonwealth, and of private families, to teach themselves, if they mean profitably to teach those that are under them. For, how can they that have no edge themselves, cut into others? and, they must needs leave much dulness upon others, that have no whetting themselves, Rom. 2.21. We must be followers of Christ, if we would have the people to follow us 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 leave him in trouble, for other Gods. If God send pestilence among us, and we express our distrust in him, by leaving our appointed standings, & forsaking the Lords watch; how shall we persuade others to trust in God? When the Captains forsake the Camp, what shall the common Soldiers do? And when such fly, that is, distrustfully fly; who shall tarry? The Leaders are as the party coloured rods at which they look, and their example is the colour by which they conceive that are followers: and therefore as those do, so will these do, Genes. 30.29.  
A reproof of those both public and private Overseers, who Use 2 in such cases, neither teach themselves, nor others. For, if Peter dissemble, what shall Peter's hearers do? Galat. 2.12.13. It the high Priest be against Christ, will the high Priests servants be for him? Math. 26.73. Luke 22.56, 57, 58. If the father be a thorn, will his children be grapes? Math. 7.16. If he be a swearer, will they fear an oath? and if he keep no Sabbath, will they keep any? Math. 12.33. Such have spilt much Christian blood, which (if their own vessels had been sound) they might have saved. The same may be said of careless Magistrates; who, because they will amend no evil in themselves, nor correct any in others with the sword of their authority; provoke the Lord to revenge the breach of his covenant in the midst of us, sometimes by pestilence, sometimes by war, by deaths, by mortality of men and cattles, by strange years, by divers diseases, and sundry kinds of death.  
The Prophet saith: I will say; as if he had said; whatsoever others shall think or speak, this will I say, or thus am I resolved. It was in the matter of his confidence in God, when others in their troubles forsook him. And so, when worldly men sought other resuges, he made the Lord his house of rock in adversity. The doctrine is:  
Doct. 2 Christians must run to God in all extremities, when multitudes ton from him: and though the many in sin, forsake him, yet the few in Christ must cleave fast to him in all alteration. We must follow in good, but not follow a multitude to do evil, Exod. 23.2. and when many walk in the broad way of diverse distrusts, we must keep the narrow way of hope, and faith in God, distrusting nothing, Math. 7.13.14. when four hundred false Prophets flattered the King; Micaiah Gods Prophet would not departed from the Lord, by saying as they said, to have the favour 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 unsettle him. Choose you (faith joshua to the many thousands of Israel) whom ye will serve, Ios. 24.15. as if he had said; your numbers shall not make me to digress, nor if ye serve other Gods, to do so with the company, and to serve them: but I, and my house; I and my company and small number will serve the Lord. When many went back, and walked no more with Christ, jesus said to the twelve, will ye also go away? joh. 6.66.67. as if he had said, when all go, ye must tarry; and when the world forsakes me, forsake the world to follow me. The reasons:  
Reason 1 The greatest number take not God's name for their tower: Gods numbers do, or should; and where the wicked seek out evil devices, the righteous walk with God, in a contrary way.  
Reason 2 Secondly, a good nature will follow his friend in adversity, and shall adversity cause any nature to departed from God?  
Reason 3 Thirdly, He hath the words of eternal life: and to whom shall we go, if we go from him? joh. 6.68.  
Use 1 Not safe (therefore) to conform to the multitudes behaviour in troubles, or (in them) to do as the most do. For, when God's hand is upon a country in any common affliction, the greatest number (waxing wanton against the rod) strive to forget the work 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 fear, jude 12. because others do so? or, should they not rather mourn apart with their families; and (more privarely) one man with another, till the calamity be at an end Zach. 12.12. the greatest part never understand, nor labour to know God's ends in punishing a nation with scourges and snares (shall the godly (therefore) have as little understanding, and not hear the rod, nor him, who hath commanded it? Micah 6.9. The most trust in vanity: shall the righteous (therefore) put their confidence in a thing of nought? and because, not to be singular is the only garment (now) in fashion: shall they, that should not fashion themselves to the world, Rom. 12.2. put it on, because they will not be singular in goodness, nor go alone in the narrow way of life? so, they may (like beasts fatted in all abundance of iniquity) follow the heard and driven, thinking nothing but that they are going to the pasture, when it is to the slaughter-house.  
They are here reproved, who think it the best and safest way, Use 2 to do as the most, not as the best do: but it is the common road of the hypocrite, never to be seen in a way wherein the greatest number walk not: To fashion to times and multitudes hath been, 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 straight gate, Matth. 7.13. and choose the wide gate and broad way of the multitude, to enter where the most do, and to be where the most are, that they may not be hit in the teeth with preciseness, and odious singularity: For the Sabbath, they will rather follow the Devil in a great company to profane it, than God the Lord, in a small number to hollow it. Their reasons is: they must do as all the towns about them do: and they say, we do but as every body doth, and all the Country doth so as well as we. To whom I amswer with a reverend Writer; 
M. Dod on 4. Com.  If they will do as every body doth, they must look to speed as every body speeds, and be cursed for company, if they will sinne for Company, Mal. 3.9.  
But let us take heed of companies, or of sinning for company. All in Sodom (save Lot and his house) sinned together, and perished together, Gen. 19 The whole world (save Noah and his house) as they were buried in one grave of lusts, so were they buried in one grave of waters. Gen, 7. And the Angels that fell in companies from heaven, went and were cast down in companies to hell. 2. Pet. 2.4. Further, what moveth the Lord so from year to year to strike us with variety of Plagues, so that for twelve years together the land hath not been without: but this large fellowship in sin? For, do not sinners, in town and country seek to dash all commandments and rebuks with the force of example? And because such and such do so, are not their doings a sufficient buckler to ward off all strokes of the Law, and directions of the Gospel that teach otherwise, and contrarily? Doth not the custom of sin take away the sense and shame of sin? Doth not company give it grace, and the committers of it boldness? and where are so few doers of good, will it not be thought shame to do well? and what shame to commit iniquity, when the committers of it are covered with a thick cloud of so many that praise and do the same things? sometimes the mountains hide them, or they hide themselves in the practice of the great ones where they live, whose height is over them as the high hills, and covers them as the great mountains; and (then) how can they blush?  
Doct. 3 Further, in the text we read these words of particular faith; I will say, and I will trust, and my hope, my fortress, my God: all which show that this Man of God did apply the former general doctrine of God's defence to his own particular case and person; and (therefore) teach, whatsoever general threatenings or promises we find written in the Scriptures for our learning, to apply (them more specially) to ourselves for our humbling or consolation. And so, when the word threatneth a sin, we must apply, as if it threatened it in us; and when it maketh any promise to believers, believe that the promise so made, (on condition of the like faith) belongeth to us. For, here every one must be a Prophet to himself, by laying the line of the word to the state and faring of his own conscience and mind in things. So David directed the point of his own fin to his own heart, 2. Sam. 24.10. and with that sword which God sent into Israel (it was of the Pestilence and mortality for three days) he smote himself that made the people to be numbered, not joab that numbered them, 1. Chron. 21.12.17. and in another transgression, and at another time; he confessed the wickedness, (that was done) against himself, that did it, Psal. 32.5. So Paul doth not only write himself a sinner, but the chief of sinners, 1. Tim. 1.15. Also, what use joseph made of his Masters peculiar favour to him in the house, Genes. 39.9. such we must make of God's special love to us in his word, as: hath the Lord, in great kindness, magnified his Name toward us by his word? Psal. 138.2. it than concerneth us with joseph, in continual thankfulness, to glorify or send back 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 use for an advantage, of that little favour that was showed 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 salvation: and therefore said, that they had some of those crumbs of God's mercy under the table, which the children had at the table in plentiful teaching, and strange miracles, as in a full service there. And so by this little (being thankful for a little) she held Christ, as in the chain of his word to give her more, Math. 15.27. Saint Luke showeth, that Christ reproved some, who told him of the Galileans, whose blood Pilate had mingled with their own sacrifices, Luke 13.1. because they struck others in the application as sinners, with the severity of that horrible death; not themselves, verse 2. But job, a man of another spirit, and taught in a better school, feared to do evil; because he set God's punishment before him, which was fearful; and God in Majesty, from whom none could deliver him, if he would plague him, job 31.9.11.23. The reasons:  
The threatenings and promises of God are laid down generally Reason 1 in the word: is it not that Christians might make their use of them by particular faith, as judges in civil matters make use of the Law, by applying it to the offending or innocent persons case for punishment or praise?  
Secondly, life eternal standeth in this, that we know the true God Reason 2 to salvation, joh. 17.3. and who can know him so, that maketh not (first) some proper use of his power to humble him, and of his goodness to raise him?  
Reason 3 And if (thirdly) no medicine can work that is not applied, not potion do good that is not taken: then from the like we may conclude; that the wrath o● the Law not feared, and promises of the Gospel not apprehended, can do no man good to true life. Uses.  
Use 1 An instruction when the hand of God is heavy upon us in Famine, Pestilence, loss of cattles, or other losses and Plagues temporal, to try our hearts by the word, how these things have humbled us; and whether in an holy despair of all power in ourselves to help ourselves, they have turned us to God, from whom cometh our help, Lam. 3.40. at all times we should particularly apply to ourselves the threatenings written in the Law to humble us; but specially when the Lord himself enforceth them by some severe chastisements, as lately he did, and beginneth to do again. A traveller when he hath lost his way, will examine himself where he went out, and return: So should we do that travel with iniquity in this doubtful vale through earth to heaven. And because when we should go Eastward to the Gospel, many of us go Westward to Popery or Atheism, and in stead of going forward to heaven, go back to hell: o how should we examine (as by the book) our daily flips and turnings out of the way, not forgetting where we mistook by any error of our life, & seeking (speedily) to recover the path of righteousness, job 42.5.6 That that maketh the common Passenger so careful of his way, is, his fear to lose it. If we that are Christian Passengers were as suspicious of ours, our care would be greater to hold it; and God should not be driven to hedge us in, sometimes with burning thorns, as with the Pestilence, sometimes with troubles of other nature? Hos. 2.6.  
Use 2 An item to those who cannot abide to lay judgement to the rule. nor righteousness to the balance, Esay 28.17. but make a wanton use of God's mercies, and no use of his threatenings, Deut. 29.19.20 If he send health, they use it as a weapon against him by an impenitent and carnal life: if he send sickness, they wax furious or senseless: and then, let him take health, and let him take all. If he furnish their table, they abuse his full table, to all wantonness and wickedness: if he draw their table by a sparer diet of fruits and grain, neither is God remembered nor sin thought of. If Pestilence be sent, they hide themselves in vain refuges, not in any sound repentance from it, Prou. 22.3. and when it is removed, what do they but call for it again by sinning as much, if not more stubburnly, and in a greater height than ever? For since the quenching of the last great Pestilence, which in the year 1603. as a great fire consumed in London, and about the City of London, thirty six thousand, eight hundred sixty and two; and in some weeks two thousand, yea three thousand and some odd hundreds a week; I say, since this fearful sword of Plague was put up, what good effects do we see of that mercy of God in the lives of townsmen or countrymen since? Is not all forgotten, as if such a thing had never been in City or Village? we have been remembered every year since, but with warnings of another kind; and yet who considereth? So much for the Proposition confirmed by the Prophets own example, the further application of it followeth.   
VER. 3. Surely he will deliver thee from the snare, etc. 
HEre the Prophet applieth that to the faithful for their assurance, wherewith he had resolved his own hopes before, which he doth by a more particular recital, both of the troubles that may befall them, and of the means that God will give for their safe being in them, and happy 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 means whereby he will do it: the affliction that he speaketh of is the Plague of Pestilence, which is first figuratively described, and then plainly without figure. For the Angel of justice which the Lord had sent into jewrie to smite down 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 ran 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, 
Fron North to South. , b verse 15. The Pestilence itself is called a Snare or Net, because it came suddenly upon the people, as the snare upon the bird, taking them, eating, drinking, walking, sporting, or in their beds fast asleep; that is, thinking of nothing less than of a change so hasty and near. Where the Angel 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 serve. 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 heaven above, for there is his presence: nor hell beneath, for there is his power, ver. 8. from the top of Carmel to the bottom of the sea there is no cover 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 delivered, ver. 1. It seemeth that people & Priests in the days of Amos, when the Prophet threatened them from the Lord with some universal destruction, did lie down in vain refuges which they sought out, not turning to God by repentance. And these thought they should be safe enough whatsoever could come, and that he that sent these threatening snares before him in his judgements proclaimed and already working, should not by them, take them out of their privileged holes to destruction. But Amos tells them, that wheresoever they should be hid, God would find them: and though they used his own Temple for the cover of their iniquities; yet he would break in by his judgements, and smite the doors, and shake the posts 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 than others, should be slain with the sword, that is, have the same reward from the Almighty in destruction, that those others had. So Edom that would dwell in the clefts of the rocks, that is, in sure places (as he thought,) or in places fare from the reach of God, found that there was no hiding from him, Obad. 3.4.6. And, enter into the rock, saith Esay to a people rebellious, a people, that like rebels in a land, take some strong Castles, and hold them against the lawful and right Sovereign of the country; yet there is no rock of escape to runners from God, Esay 2.10. And the high look of Man shall be humbled, and the haughtiness of men abased, and God only exalted in that day, verse 11 that is, Man shall be pulled out of his holes of shifts, and God shall pull him out of them by some Plagues, in the day of his affliction.  
The reasons: God is every where, and his power in all places; Reason 1 as well in the Country as in the Town, hating sin as much and deadly in Countrymen, as in Townsmen: he can go over the Land, nay, the whole world in fare less time, than we can go from our seats, to the Church-door. He can reach us, go we never so fare: and soon overturn us, strive we never so much. Let it be Pestilence that he sends; sin is the fire of it in our bosoms to destruction, which will go with us, whither soever we remove, not removing from it; that is, from sin, the cause of it. It is sin that setteth his wrath on fire in the burning Pestilence, or any other Plague: and if it begin to burn, one way or other, he need not fetch the coals of it from any other furnace then from that of the corruption which is in our own flesh.  
Secondly, if God will do a thing, what can hinder him? and Reason 2 who can resist his will? Rom. 9.19. for, what he will do, he will do. Esay 46.10. then; if he have a purpose to punish sin, and the sin be not repent of, that he hath a purpose to punish; what creature or help mortal shall deliver it? What can change his mind that is invincible? and correct his thoughts that are absolute?  
Thirdly, the end of all God's 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 we mean not to leave our sins; it can little avail us to leave our places, and to keep our sins.  
An instruction to confess the Lords power, and how easy it is Use 1 for him to avenge himself of us, when we have provoked him by our sins. The Apostle marveleth that sinners dare be so venturous and hardy, as to provoke him, that is so much stronger than themselves: and therefore saith; do we provoke the Lord to wrath? that is, would one believe that so poor worms (as we are,) durst tempt one that is so high and mighty (as God is) to tread us down to destruction? or, are we stronger than he? as if he should say: hath any man found it so, and not the contrarie? And if it be so: then, we must take up with sin, if we would have him to take up with us: and plead with him by repentance, if we would not have him to plead with us by his judgements: but let us not put off (thus) to compound our matters, till he swear there shall be no more time; by sending out those writs that must be sealed with our blood. In David's Kingdom seventy thousand perish, 2 Sam. 24.15. but how? by a little swelling in the flesh: in how short time? some think in one day: and God could have done it in one hour: but if it were not done in one day; it was certainly (all) done in less than three: and how many? the Text saith (as hath been said) seventy thousand men. God can make his Host of the least of his creatures against us: and, if by these he send for our food; who shall keep it? or if by these, or the weakest of these, he send for ourselves; who shall save us? who can water the earth, if he restrain the bottles of heaven, or shut the windows of heaven? If he make sick, who shall make whole, but he that maketh sick, and maketh whole? What balm at Gilead, what Physician there can do us good, if he be against it, or except he do it, that is the Physician of Israel? jer. 8.22, Deut. 32.39. Every breath of God, and every creature made by God, and armed by him, is able to turn our bodies to dust, and our thoughts to confusion: yet so confident we are of our little, and proud of our nothing, that we will neither know God, nor ourselves: him in his power to humble us, nor ourselves in our weakness, to rise by him.  
Use 2 A reproof of those, who when a place is visited by the Plague of Pestilence, repose their safety 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 justice in all places, to cast over such carnal stragglers: and, as if it were the place, (not the sin of the place) that he meant to visit. But where God becometh the Hunter, and sin is preserved as the game that he pursueth; there is no air so pure, nor place so free and clear 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 lose mates must needs poison with their sins the freshest and most sanguine airs? Therefore, if Pestilence be sent, the way to avoid it, is to avoid all that gross and foggy air of sin that smiteth with it, and vapours of corrupt life that cause it: otherwise, let us be in never so good an air, and dwell never so wholesomely, so long as sin is in us unrepented of, there is matter enough for the Pestilence or any other judgement that God shall send.  
But the Plague of Pestilence is (here) called a Snare or Net; as giving no warning, more than the net doth, when it is suddenly cast over 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 soul; but then specially he was to put and keep good order in it, when he was sick unto death; or so, as he must die, and not live, Esay 38.1. And, if we must remember our Creator before the evil day come, Eccles. 12.1. much more must we so do, when it is come: this evil day, is the uncomfortable day and hour of some deadly sickness that we must in our good consciences be ready for, before it threaten us; how much more when it worketh, and hath entered upon us? In the book of Proverbs, this is made the sure note of a Prudent man, that he seethe the Plague; that is, seethe it by the eye of providence in a watchful, and well reformed life; and hideth himself from it under the wings of the Almighty, by a lively faith. And, that which our Saviour exhorteth unto, speaking of the last day, shall be well thought of in our sickness, and before our last hour; that that day come not on us unawares, or suddenly, as the snare upon the bird, Luke 21.34, 35.  
The reasons: then (as you would say) the grave is ready for us; Reason 1 and the shroud wherein we are to be wound, presented to us: and if it be intolerable that a child should be wanton at any time, it is unseemly that he should be so, under the rod: or, if we should at all times watch the thief: should we be careless, 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 think 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. for, his purpose in sending these, is by them to 
c 1 Cor. 11 32.  clothe us with repentance; that sin be not our destruction, and that the forgetfulness of death may not bring eternal death. But he peremptorily citeth us, when he sendeth the Pestilence so immediately and presently before him: and shall we, in such a case, and at such a time, tarry till a contempt come and be served upon us; despising that terrible process, the quickest and smartest that his court sendeth, or can send forth against our natural 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 midst of the sea, sleep in the top of the Mast, Prou. 23.34. that is, if we be careless when our danger is so near, and so great, when will we be careful? and if we sleep then, when will we watch?  
Use 1 And, now come we to an issue: should we be prepared for death at all times, and then specially when it worketh fearfully before us in some general Plague and mortality of men? it (first) convinceth the careless in life; and carnal in profession, who, at such a time, use to say; let us eat and drink, when, considering the season, they should rather say, let us fast, and pray, and repent: for, to morrow we shall die, 1 Cor. 15.32. So of jerusalem, horribly plagued, it is said: she remembered not her last end, that is, never thought what might come and therefore she came down wonderfully, Lam. 1.9. her glorious heaven of all pleasant things was turned into the darkest sky or night of bitter affliction that ever was heard of; which is therefore put in a book of Lamentations. And, what did we but pamper flesh, who should have sacrificed flesh; when God set our last end before us in those desolate funerals that the devouring Pestilence had caused & made (so many, and so grievous) in Towns, and Cities, some few years since? What did we I say, but mind our pleasures, when we should have minded our end: and turn after vanity, when we should have turned to God? So did the jews, not long before they were to be carried out of their own Land, in the chain of the King of Babel, Esay 22.12, 13. but this was in the ears of the Lord of Hosts, and the iniquity could not be purged from them but by death, verse 14. I pray God we have not left as much (also) upon the score by our impenitency, since the last great mortality, wherein God spared not our souls from death, and gave our life to the Pestilence, Psal. 78. 50. Since that time, we have made some reckon with the Lord by sundry strange and dear years: but (Lord) deliver not thy power into captivity, nor thy beauty into the enemy's hand, verse 61. Give us repentance for our senselessness then, and security now, that thy people be not given to the sword; and thou be angry, and wroth with thine inheritance, verse 62.  
Then, secondly, let us here learn a good and ready way to Use 2 free us from the snares of death, and to prevent all those compassings, with which it deceiveth, where it is not looked for, before it come. To hide our heads in our own shifts and carnal fetches, is (as we have heard) a vain labour, and rather to run upon the snare, then to avoid it. To prepare for it by the change of our lives from evil to good, and from sin to righteousness, is to break the snares of it by faith: and, thus to be ready for it, is to get the better of it; and to make it faiths captive, that otherwise, is the world's conqueror: for then, either it shall not come to us in the fiery Pestilence; or it shall not come, to hurt us: and where others flee for fear, we shall not need to flee, or fear: then, it hath neither sting to wound us, nor poison to infect us, nor power to condemn us: and then, preventing it, (not prevented by it:) it shall but send us thither, whither, but by it, we cannot come. Also, where the wicked say to death, as the Devils to Christ; art thou come to torment us? Matth. 8.29. we shall say to death, wounded to death by the power of the death of Christ: o death where is thy sting? 1 Cor. 15.55. Let the wicked fear death that cannot leave sin: let us cease to sinand we shall not fear 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, prophesieth not evil but good to us, 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 under the cloud of the figure, the description of it without figure, and plainly, followeth.  And from the most grievous Pestilence. 
OR, from the Pestilence of griefs, in the Hebrew; delivering it by weight from thence: and, it is called the Pestilence of griefs; because it pierceth them through with many sorrows, and is most grievous to all or most of all that are visited with it: as, by pensive solitariness, their friends forsaking them, and their neighbours, not daring to come near them: by the anguish and work of the sickness itself, being very painful, and so pernicious that it passeth presently and terribly to the vital parts, getting into the head, or working upon the heart (the castle of life) and destroying there: by opportunity of temptations; the soul in so dangerous a privateness, being open to Satan and his malicious objections, not strengthened with the aids of Preachers, or christian brethren: in some, by sundry pitiful distractions, caused by a hot bath or fire in the brain, and through the whole body, which maketh them to fall into fits of raving and madness, in many, by the extremity of pain and shortness of time, in which, so little respite is left (if any) to dispose their estate to their friends, or to order their souls to God: and, in whom not? who, by reason of the contagion that it sendeth out, dare not take leave of their friends, nor see the children of their own body, and must die separate, and comfortless? And, is it not a sickness of griefs, that maketh a man's whole acquaintance, and best friends to forsake him? that hurteth trades, and impoverisheth towns? that snatcheth here & there, emptying not some few houses only, but whole towns, and large towneships? that breaketh and weareth men to nothing?  
Doct. 1 The Doctrine from hence is; the Pestilence of griefs is not to be regarded so little, as some regard it, who reverence none of God's judgements. The consideration hereof moved David, and the Elders of Israel, clad in sackcloth, to fall upon their faces, 1 Chron. 21.16. for, when they saw the drawn sword of this sickness, in the hand of the Angel, ready, with it to destroy jerusalem, as he had done other parts of the land with authority from the Lord that sent him; they in humble clothing, 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 fare meaner persons (at this day) do, they would neither have feared so much, nor walked so humbly before it. He profiteth 
d Psal. 4 4. Prou. 28.14  in the love of God, that profiteth in his fear, by considering his judgements. And therefore he loved much that said: My flesh trembleth for fear of thee, Psal. 119.120. that is, in my imperfect state here, when thou threatnest, I fear; and my heart is moved, when thou art a little moved. For, fear makes way to love, and love, as it increaseth diminisheth fear. But wherefore is the Pestilence in this Scripture called most grievous, and else where in the Scriptures, the most terrible Plague, Deut. 28.59, 60. Ezech. 14.21. If it were no more to be regarded? It is one of God's curses, Deut. 28.45. and is any curse of God light, or lightly to be respected? The Lord by Amos complains of the governors and people of Israel dwelling in Samaria, that none of his strokes (whereof the Pestilence that he sent among them was one) could turn them by repentance, Amos 4.10. Would he have complained of this as of some strange thing, if the Pestilence, considered in itself, had not been a forcible outward means to work in them this repentance and turning to God? The Reasons:  
The desolations it worketh are fearful, and the distractions Reason 1 that it is cause of are lamentable, as hath been said.  
Secondly, the finger of God is to be regarded in any stroke; Reason 2 and shall not his whole hand be feared in this of the Pestilence?  
Thirdly, of the four valiant men that the Lord will send to revenge Reason 3 the breach of his covenant, Pestilence is, and is said to be one. Ezech. 14.21. And if one, then to be feared, not desperately but profitably when it cometh.  
Then, the foolhardiness of some is no way tolerable, who Use 1 (like mad persons) run upon the naked point of this perilous sickness, hazarding themselves upon it, by eating and drinking with those that have it. These fear too little, and not where they should: and therefore cannot but fall into evil, Prou. 28.14. For, as moderate fear worketh tenderness, so want of fear causeth hardening. The godly, though they have greater confidence and more boldness in the changes, than such audacious fools can have; yet expel not godly fear, but make the Lord their fear, by fearing to amendment, when such trumpets are blown in the kingdom, Amos 3.6. And (therefore) they cleave to God and unclasp with sin, fearing his judgements, and feeling his loving favour, when the other go on still, and are punished, Prou. 22.3.  
Use 2 An admonition to Christians, wisely to look into themselves, when a judgement of such griefs is sent. For, where a grievous Pestilence walketh, there are great sins and grievous that make way for it, in Town and Country: which is true, and would be considered in every other judgement of God that is strange and grievous. For, where he so visiteth, he is forced by Man's impudency in sinning so to visit. As the world groweth in wickedness, so of the seed of sin it bringeth forth, according to the growth of that ill weed, a like growing and proceeding in Plagues and judgements. God hath new punishments for new sins, and strange Plagues for strange offenders: the store-house of his judgements can never be emptied. It (therefore) much concerneth Christians well to observe the works of God, whether they be done in mercy, or justice, in his Church: and if he execute justice in it, whether after the common rule, or extraordinatily. For, if his strokes be other then usual, the sins so visited, are more than common and ordinary. This meditation will make the godly wise, in such variety of judgements as have within these few years shown themselves among us, to fear, not them so much (though they be all fearful, and fearfully wrought) as the more fearful sins of the State and Times that caused them; nor (only) the rod, but (chief) the striker. But because we saw nothing extraordinary in so long and strong a Plague, as so much and terribly wrought in London and all England, so few years since, and do see nothing but common matter in those varied Plagues, which (the years after fearfully and successively followed that; therefore We are not wise to consider our end, Deut. 32.29. And it is to be feared that we are given up to the hardness of our heart, to walk in our own counsels to our deep destruction, Psal. 81.12.  
The deliverer (here) is the Lord: for, it is said, He, that is, the Lord will deliver thee, etc. and the deliverance is from a most grievous stripe of God's hand, in a Pestilence of griefs. The Doctrine is:  
The Lord's deliverance is only, or chief to be trusted unto in most grievous afflictions. This was spoken of in the first verse: the words, (shall abide under the shadow, etc.) the first Doctrine there. He is for a shadow against the burning heat: and his Name a covert for the storm, & for the rain, Isa. 4.6. that is, in all weathers, hot or cold, he will be our defence and hiding place. For this cause David giveth him the special name of a deliverer, Psal. 18.48. and 144.2. and godly jehosaphat made him, and the tower of his name, his and his peoples (only) Shield and Sanctuary against the united strength of Moah and Ammon with other their partakers, 2. Chron. 20.4, 5 6. etc. 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 saveth all? Satan and his ministers (like Hunters and Fowlers) lay their snares and nets to entrap us: but God breaketh the snares of the , and heweth all their cords asunder that seek our hurt delivering us; or, under the lap of his providence, in his secret place, hiding us, Psal. 32.7. The Reasons:  
That God only or chief is to be trusted unto in most grievous Reason 1 afflictions may further appear. First, because all other refuges are vain, Psal. 60.11. Nay vanity, 62.9. or as the house of a Spider, job 8.4. Now, what is lighter than vanity? and sooner gone then the Spider's house? Such is all repose in Man, when we go from God to him; and from his word to man's help. Hope is said to be the anchor of the soul, Heb. 6.18.19. Cast we this anchor on man, and no sooner shall a storm rise, but it falleth away. Cast we it on any creature, and it can be no surer than the creature itself. Cast we it any where under the clouds, and it will prove uncertain, as all things under the Sun: but cast we it on God, and let it enter within the veil, And it standeth as mount Zion that cannot be removed. When therefore we go not directly and first to God, nor to the key of the means by him taking all at his hands; all helps of men are vain, and covers of men but Spider's houses.  
And secondly, it is no better than witchcraft, to seek the prevention Reason 2 or help of any sickness (be it the most grievous Pestilence, or other disease) from any person or means, before, or out of God, who hath promised to turn up our couch at all such times, If we rest on his blessing, 2. Chron. 16.12. 2. King. 1.2, 3. For if we seek to means, and not to God, or to God in means without repentance, we put trust in them and not in God (which is a kind of witchcraft;) and so shall be sure not to be delivered, having him and his host of the means against us. Also, where God is not reconciled, and where means be used, not to serve his providence, but to cross his power, both God and means will work to our destruction. And so, if our faith cannot teach us; the incounuenience of trusting to any for our deliverance in dangers, but to God only, or chief, may and should.  
Reason 3 Thirdly, that only or chief is to be trusted unto in afflictions, that God hath commanded to be rested on, that is, his deliverance, and him the deliverer. Psal. 50.15.  
Use 1 A reproof of those, who in affliction by sickness 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 fears, shifts, and confidence, as hath been showed already.  
Use 2 A comfort to the righteous that put trust in God. For, when man's help faileth, and means are wanting, they have a Deliverer. If God send the uncomfortable Pestilence, and they be as men forsaken and helpless: if the Physician will not come near them, and their acquaintance may not: yet in all this solitariness of visitors and sickness, they neither want company, nor lack comfort, having God for their Physician, and Gods Angels for their visitors. Where, for a supply of worldly comforts, they have store of heavenly: the promises of the old and new Testament are in bed with them: and they have in their keeping, restauratives of the holy Ghosts own compounding; the Lord draweth near to their tabernacle, and his word is near in their hearts. Also, he sendeth his Spirit and healeth them: or he cheereth them with such a draught of his grace, and so comforteth, and is with them by spiritual supplies in corporal straits, that they want nothing; their faith is strong, and their patience untouched: and in those comforts, which they then, and there receive, they walk with Elijah, till they come to the Horeb of God's presence by death, passing thither with a joyful heart and head lift up above all surges and waters, 1. King. 19.8. Whatsoever our afflictions are, if we make God our refuge in them, they are but exercises that keep away sickness, and bring health, even that which maketh us strong in God: and we may say of them, as josuah & Caleb of the Anakims', They are bread for us, Num. 14.9. that is, they spiritually strengthen us, as bread doth the heart of man, Psal. 104.15. Hence it is that the godly lie down in so great security, when their enemies being men of great authority and means, are in fear; having their foure-hundred men with Esau, to guard them, Genes. 33.1. Yea, a poor silly creature, that hath no abettor nor deliverer among the sons of men, and is like a low hedge that every man goes over, having this confidence, which is to trust in God though he kill him, is not dismayed with any thing, and hath permanent and substantial comforts; when the Giants of the earth, like that Giant of Gath. 1. Sam. 17.4, 5, 6, etc. (notwithstanding all the confidence which they have in their worldly munition, and other means of safety) have not an hour of true comfort in all that thick clay, Habac. 2.6. more than Golijah, whose Sun went down at noon unto 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 deliver his children. The means by which he will do it follow.   
VER. 4. He will cover thee under his wings, etc. 
NOW the means by which God will deliver his people in their affliction, are, the wing of his favour and truth of his promise, his favour is here spoken of in a metaphor, taken from the Hen, which gathereth her young ones under her wings: and this similitude our Saviour himself useth, 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 near. For, than he spreadeth the feathers of his favour over her: and then he carrieth his tender Church on high upon the wing of his providence from troubles at hand, Deuter. 32.11.12. Esay 46.3.4. The Hen, when any danger is toward her young brood by some sharp tempest, or airs, or devouring birds of the air, casteth her wings abroad for their preservation: So when any thing is threatened to God's little ones by the tempests of the time by boisterous airs, and by Satan's outrage in wicked persons, those impure, (not fowls of the air,) but beasts of the earth, God (very presently and most graciously) draweth them into a secret cover, as it were some broad wing of safety from all injuries of men and devils. And this he doth by an extraordinary work, or ordinarily by his word in the mouth of his servants, which is the wing that he spreadeth over them, and call by which he clocketh them to himself in this world. The Doctrine that ariseth from hence is:  
God still watcheth his Church to hide her in his providence against all troubles and harms: Doct. And what can the rain and floods do against her whom he hath builded upon himself? Math. 7.24.25. But the people that trust in jehovah, are so builded: and he attendeth them with his eyes, Psal. 32.8 and at every turn helpeth their wanderings. He goeth in and out before them himself, and knoweth all his own by name, joh. 10.3.4. He hath graved them upon the palm of his hands, that is, he can no more forget them, than a man can forget that which he hath continually in hand: and their walls are ever in his sight, Esay 49.16. that is, he always looks upon them to remember them with some turns of his favour: and how can they be better watched or surer kept? Men that watch a City, must sometimes sleep: But he that keepeth Israel will neither stumber nor sleep, Psal. 121.4. The Reasons.  
Reason 1 If birds can do this to their young, much more God if they that have but received this tenderness, much more God that gave it. Or, is not God nearer to us then young ones are to their dam; We being members of his own body, and the apple of his own eye? Zachr. 2.8.  
Reason 2 Secondly, this text that compareth the providence of God, I mean that by which he watcheth over his Church and peculiar people, to the eye and wings of the Hen that are ever ready to secure her young, doth prove that as his care is always watchful for their safety, so his power doth never sleep while their safety is in question.  
Use 1 A reproof of fearful persons who cry out and faint in light troubles as if they had no helper; and who tie the providence of God to the things they see, drowning their best eye sight in floods of unbelief, because they see not their hope. The little finger of that heavy hand that was upon job, in the top of God's favour and loss of all outward things, do●h more wring them, and more unsettle them, than the whole did him, who (yet) yielded to God when the storm was at the worst, saying: though he kill me, I will trust in him, job. 13.15. that is in God, who hath broken me, almost unto death. Some bind the help of God so to one friend, that if they lose him, they count all lost with him: some so limit his sto●e to one years crop, that (failing of that) they far and take on as if his whole store-house were emptied: some, so rest in these uncertain things of health, beauty, riches, worldly credit and favour, this and that child which thy love, rather above God then in him, that, if he take away one or more (as they be affected to one or many;) they dispairefully give up all, and never look for merry hour again: and some, if God cast them down by sickness that he may take them up by his gift of health, fret and charge God, as if there were no heaven hereafter. These, and the like fearful and unbelievers (both) discredit God's providence, and falsify his truth: for, how can they, that be thus minded, believe that God hath a continual eye of care over them, and large wing of defence for them when changes come?  
A comfort to good Christians, teaching them to expel distrustful Use 2 fear in all alterations: though their enemies be never so mighty, yet he, who is their defence on their right hand, is mightier, and they shall stand invinsible against all men and devils that would hurt them, Mat. 16.18. Wisdom hath builded her house upon so many and sure pillars of God's defence, that the whole and every stone in it standeth as mount Zion, Prou. 9.1. Psal. 125.1. that is, every Christian as well as the whole Church of Christians, is partaker of the safeties of Zion. Every true Christian is a living stone in this house, 1 Pet. 2.5. and therefore if any such Christian, as it were stone, should be pulled down, the whole would come after.  
Quest. You will say: but, they are wronged, Quest. and sore thrust at, and sometimes slain?  
Answ. To which I answer; first, for their wrongs, Answ. that it is not meant that no man should wrong them, but that no man's wrongs should quell them: and for assaults: it is certain they have been and shall be assaulted daily, but God will put under his strong hand that they shall not be overcome, 2 Cor. 4.8, 9 and Christ denieth not but Men may kill their bodies; yet the comfort is: they that kill their bodies, cannot damn their souls: when they have gone so fare, they can go no farther, Mat. 10.28. Wisdom foresaw all this; and therefore did she build her Castle so strong, Prou. 9.1. If (then) the world be thy enemy because thou showest thyself in a good cause, fear it not, nor all that it can make against thee. for, he that is in thee is greater than he that is in the world, 1 joh. 4▪ 4. his power is always exercised for thy preservation: he that set thee on work will help thee: and who is so mighty as the Almighty? If God send sickness, (say it be that of the Pestilence,) which is always fearful and (for the most part) deadly; and, if this sickness, so sent, light upon thee; thou hast no reason to cast away thy confidence, in the greatest terrors of it: for, if (with David when, by Absalon, his rebellious son, he was banished from the Ark and Tabernacle thereof at jerusalem,) thou resign up all into God's 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 chain, from the Ark of the public Ministry, and from the Tabernacle thereof, the great congregation; either to be restored to the earthly jerusalem, the house in which the public Minister and people praise God together; or, by thy preferment in death, to have thy soul carried up to the jerusalem above, where thou shalt praise him without ceasing (perfectly) in his own presence with Angels and Saints innumerable. Though men forsake thee, God will tarry with thee by his comforts in thy flesh, and by his spirit in thy heart, john 14.23. when thy house is shut up, God (that cannot be shut up) will provide a large walk for thee in the pleasant gallery of thy good conscience: when men write, Lord have mercy on the door, he will show mercy within doors: when men keep thee dark, he will give thee light: when they close up the windows of thy chamber, he will set open the windows of his Kingdom: and, when they go from thee, he will come unto thee, & sup with thee, Apoc. 3.20. When God restraineth the fruits of the earth by keeping in his rain, or by giving it in excess, with the breaking open of the floodgates of his waters; he hath his Boaz of secret providence, as (long ago) for godly Ruth, Ruth 2.8 9 so (still) for his faithful children that they may eat, and their souls may live. And, when the wicked, who have not God for their hiding place, shall, upon the bruit of every calamity and cross coming, run hither and thither as men without hope, or distracted; thou, knowing in whom thou hast believed, mayest hide thee with the feathers of God's truth and faithfulness, and go 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 us, Philip. 3.1. for, therefore doth God speak twice that we might hear him once: and because, through our imperfect state of faith, we come fearfully, as upon the waters, with Peter to Christ in long, and great troubles, Mat. 14.29, 30. therefore are the words doubled that we might have the stronger consolation. So much for the first of the means by which God will deliver his people in affliction. The second, and more principal followeth.  His truth shall be thy shield and buckler. 
BY the truth of God, is meant the truth and faithfulness that is in all his promises; or the truth of his promise, and truth in his word. He that hath promised is faithful: but if I would know how much he hath promised, to whom, and under what terms; I must bring all my considerations to his word, as to his only or best seal and standard. By it all his truth is allowed as under seal, and measured truly as at a just standard, and this truth is one with the word, or with God's truth in his word, john 17.17. Also; this truth is called the godly man's shield & buckler, because it is as a shield & buckler unto him against all the arrowe-heads & thrusts of affliction, & so wardeth the blows of those crosses that come in the Pestilence, in sicknesses, in malicious enemies, & in other troubles of body or mind, that they shall not strike him to death, or turn 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 keep within the compass of Doct. 1 Gods sure word, can never take hurt. And it teacheth that the truth of God 
b Lam. 3.22  cannot fail, and what he hath promised, shall be done. Blind Balaam, in his Parable, could say, showing how true God is (always) of his word: hath he said it, and shall he not do it? as if he had said: may it be that God's words and deeds should not meet? or, will any believe that he cau say one thing, and do another? or, if he lack not will, doth he want power to do 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, he changeth not like one of us, and repenteth not like man? In Malachi, he putteth himself to the trial, ask the sons of jacob if it were not so: for he saith, I change not, and ye sons of jacob are not consumed, Malac. 3.6. as if he had said; I promised, not to consume you: and you can tell I have kept promise with you; for ye are not consumed to this day; so, I change not, yourselves being judges. Now, as God repenteth not; so his gifts and calling; that is, the peculiar endowments of his elect, linked together (unseparably) in their salvation, are without repentance; that is, are never taken from them, Rom. 11.29. And, he that hath promised, is faithful, I. Cor. 10 13. saith the Apostle: his meaning is, that he is not (at times) but (always) so: or, always just in word, and ever faithful. men's promises are yea and nay; his promises are yea, and Amen, 2 Cor. 1.20. when it is said it is done, if he speak the word; but we say and un-say; and so, say and do not. The reasons:  
Reason 1 It is sealed that God is true: and Christ, speaking of himself, as God, saith: I am truth, john 3.33. and john 14.6. that is, to be true, or (rather) to be truth, is of his being: and therefore to deny his word, is to deny himself: but God cannot deny himself: and therefore God cannot but keep his word.  
Reason 2 Secondly, God cannot break by unfaithfulness, Rom. 3.3. for, he is righteous: nor be hindered by weakness, 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 falsify his word; but at the time appointed, they received the promises, and inherited the land: so he promised Israel's deliverance from Egypt, and return from Babylon; and he broke not an hour with them: and when the fullness of time came that God should send his son, he sent him: Gal. 4.4. and when it was time he should come, he came: as he kept touch with Abraham for a son, Genes. 21.1. so he kept his word truly with us for the sending of his own son.  
Reason 3 Thirdly, God when he sweareth, sweareth by himself; not only cause he hath no greater to swear by, but because he changeth not, as an oath is immutable, Heb. 6.18.  
An admonition, not to distrust God, any way, where he hath Use 1 given his word for our safety and welfare: for, if it be intolerable to discredit an honest man in his word; how intolerable is it to call God's truth into question? If then God have promised to those that fear him, that nothing shall be wanting unto them, Psal. 34.9. let not such doubt, in the wants of many, to be provided for. In the wilderness, he ploughed the heavens for his children, and fed them with the bread of heaven. Psal. 78.24. so, they that followed Christ were fed by miracle, in the fail of means, joh. 6.11.12.13.14. If the furnace of Pestilence be heated seven times, yet God can make his children to walk in the fire of it without hurt, as his three servants did in the fiery furnace, 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 deliverer of his people can make one, Exod. 14.21.22. stand still in the mean season, and thou shalt see the salvation of God, verse 13: believe that God will do what he hath promised; and what he hath promised, he will do unto thee. But, that thou mayest not mistake by that hope that maketh haste, which is the hypocrites hope, and not that branch that groweth upon the tree of faith; remember that the Lord is otherwise to be found in trouble than he hath promised, and that his promise is no other than 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 he will deliver them: for, it only is God's mouth and Oracle to his people in troublesome times. They (therefore) who have been ill hearers or despisers of the word in their good days, when the evil day is come, and God meeteth with them in the burning Pestilence or some other way, as he doth with those that contemn his service, or carelessly serve him, Exod 5.3. cannot tell whither to turn, or what to do: for, they cannot raise themselves with the truth of God, which they know not: and they must needs sink under his judgements which the feel. Let them consider, that never care to read in the word, their soul may fall into trouble: and where is their comfort in trouble, when the word is so strange a Gospel to them? God's shield is in his word, and God's 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 Satan's accusations that pierce thy soul, and the worlds-armies of vexations that gall thy flesh?  
Use 2 Also, in God's example (here) we have what to follow, if we will be followers of God as dear children, Ephes. 5.1. for, doth God keep all his promises? then, we learn to be just in ours, and like our heavenly Father, Mat. 5.45. That we may be so, we must take heed of that rashness of mouth which is in many; whose mouths talk of vanity, and their right hand is a right hand of falsehood, Psal. 144.8. that is, who promise largely, shaking hands upon the same; and keep no promise. But a Christian should keep his promise, though to his hindrance, 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 give it, or to keep it? he speaketh of the money that he (dissemblingly) gave, Act. 5.4. so before the word go out of our mouth, we are at liberty to promise, or not; but, when our word is past, our lawful word is our bond in heaven to all our promises: which, if it hold us not, we lie not unto men, that is to men only, but unto God: know (therefore) that God's law bindeth a Christian to keep his oath, and lawful promises: and that, though man cannot, God can and doth take hold of our words so soon as they go out of the doors of our lips. And, though man's law meddle not with trifling promises; Gods law condemneth for idle words, Mat. 12.36. which would be considered of those that follow not God, but the wind in their promises: And, what constancy is there, in the wind? so much there is in such men's promises. Hence it is, that as when the wind bloweth, we hear a sound, but nothing that we can hold: so when promises are made by some, we may hear sound of words, as of wind; but, beside words that we cannot 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 lawful, & in our power: for, unlawful, are better broken then kept. I call them unlawful, when they tend to another man's hurt, or the Commonwealths hindrance: as when a true Man, in his fear, promiseth to a Thief that will spare him, to bring him such a sum of money, at a day, the promise is not to be kept, because it is to the commonwealths hurt to feed such a viper in the bosom of it, and not (only) to his own particular loss. And David speaketh not of the general, but of a man's own hindrance in the case of keeping promises, bound with an oath. Also, we may not hurt our brother, whether we be in bonds to that harm, or at liberty. But, though it be to our own hurt, and an oath be gotten of us (though deceitfully) to it, we must do as we have sworn; that it may appear we have a greater feeling of God's dishonour then of our own loss and hindrance. Other descriptions of the Plague of Pestilence follow.   
VER. 5. Thou shalt not be afraid of the terror by 
* Or fear not any night fear,  night. 
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 help of the darkness thereof; that which causeth great fear at other times, striketh with greater fear then. For, the night is a solitary season, and solitariness increaseth fear, and as light causeth boldness, so darkness is cause of fear. When God striketh with the Pestilence, that stroke of his hand is terrible at all times; specially in great towns and in the night, when (environed with uncomfortable darkness) they shall have fit time to consider how suddenly, and how many God peremptorily citeth to their graves by that kind of death; when they shall hear such groaning voices, and so many fearful shrieks and outcries of men & women, old and young (almost) in every house round about them, with the doleful noise and long tolling of bells for those that are dying; and when, at midnight in some Cities, to the woeful groans of the visited shall be added the dismal voice of the buriers of those that die in that sort, saying: bring forth your dead. This terror is noisome in the day, but the night makes it worse. Therefore God to add to the sharpness of the visitation wherewith he visited Egypt, when his people went out, inflicted those strokes at midnight. For, the text saith, that in that night there was a great cry in Egypt; because there was no house where there was not one dead, Exod. 12.30. It would have grieved them in the day, but it grieved them much more in the night. So Christ, to make his terrible coming more terrible, saith: There shall be a cry as midnight; the Bridegroom cometh, Math. 25.6. at midday it would be fearful; it will be more fearful at midnight, the time when (commonly) all are asleep; but the godly shall be delivered from these cries of the night, at least, from all the fears of them, and of the night itself. For, the Pestilence itself is fearful, and the night maketh it more to be feared. From whence we may learn two things.  
Doct. 1 First, that the work of this grievous sickness is dreadful: but this hath been proved before and shown already.  
Doct. 2 And secondly, that the night (considered in itself) is a time of fear. The places before alleged out of Exodus and Matthew, prove the same; and the godly are exempted from it. For the Lord promiseth such, that they shall sleep, viz. without fear, Levit. 26.6. and David by this privilege of God's children; lies down in hope, and dwells in safety, Psal. 4.8. job saith, that (then) the godly shall not fear, or that they shall sleep without fear; but the wicked shall so fear, that their eyes shall fail, and their hope be as the giving up of the Ghost, or as a puff that suddenly vanisheth, job 11.19, 20. And why should Solomon tell the Scholars of wisdom, that if they slept they should not fear, or be made to fear, and that their sleep should be sweet, Prou. 3.24. if the night were not fearful, and the godly were not sure to be freed from the fear of the night? or, why should the godly man bind the commandment upon 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 fears by night, or fears of the night, that without such a watch about him might hurt his sleeps, and hazard his soul? To be short; for this the wicked are said to lie down in sorrow, Esay 50.11. as the righteous lie down in peace, Psal. 4.8.  
But the godly have been troubled and much shaken with terrors by night: Object. for, even job himself was feared with dreams, and astonished with visions. job 7.14.  
I answer, where the godly are said to be exempt from the fear of the night, Answ. it is not spoken to exempt them from all fear; but to free them from all cause of fear, or inconvenience by such fear. For, it is not said in the text, that they shall not fear, but they shall not be frighted, or made to fear by any such terrors; and the meaning is, that that fear shall not prevail against them, as it doth against the wicked, who from the darkness of the night pass to utter darkness, or it may correct their mistrust in God, but not overwhelm them with an horrible dread, as it doth the unrighteous. The reasons of the doctrine are:  
First, the text calleth it the fear of the night, or the night that Reason 1 causeth fear.  
Secondly, experience (which is a sure teacher) manifests as Reason 2 much both in men and women, who (ordinarily) fear more by night then by day.  
Thirdly, than our enemies and evil persons are most ready to Reason 3 annoy us, and we most unfit and unready to save ourselves from hurt.  
An instruction at night before we go to bed, by humble and Use 1 faithful prayer to commit ourselves to God, souls and bodies, depending upon the watch of his providence for their safety. For, where are such fears, there should be great care had for the having of his munition against them, Psal. 55.17. and what greater security, then to sleep in the arms, that is, keeping of our faithful Creator, 1. Pet. 4.19. but, if the Lord keep not the City, and every room, and person in it, all other keepers and watchmen watch vainly, Psal. 127.1. If he watch not the body, who shall keep it? and if he leave the soul, who shall give good thoughts unto it? Let us (therefore) in the day by well doing, in the night by prayer commend ourselves carefully to God for his protection: and we shall have good Angels for our keepers, good rest for our bodies, and Gods good Spirit for the guest of our souls. Without this we shall sleep in Satan's bosom, and become Satan's husbandry for execrable lusts, Math. 13.25.26. For, the watchman being departed; the enemy will come into our field by night, and sow tares of unclean affections, where that watchman had sowed good desires, as it were, good seeds in us for the harvest of life.  
A reproof of those, who for want of prayer, leave the field of Use 2 the heart to the devil's husbandry. Such do little consider what fears the night bringeth with it, that God may give leave to Satan, and his unclean spirits to haunt their chambers and sleeping rooms, being kept with no better watch, that thiefs may come, and robbers by night and kill them, Obad. 5 that their dreams may fright them, and their own beds be raikes unto them, that fire may take into the rafters of their very bed-roomes and burn them, their house, goods, and dearest children with them to destruction. That darkness is clad with fear, and that such fear is much strengthened with the privateness of the night, they little consider these dangers and a thousand more in which they sleep, who take not their sleep at God's hands by prayer for their safety, nor deliver the key of the house to him only, who (only) keepeth Israel. If such complain that they have broken sleeps and much unquiet rest, where others sleep sound and without fear: what marvel, seeing by such brutish forgetfulness of God and neglect of themselves, they sleep not in his favour who giveth his beloved sleep: Psal. 127.2. Acts 12.6, 7. Sometimes the best may find their sleeps unquiet, and dreams fearful: but in these outward discomforts, they have that peace that the wicked know not, the light of God's countenance is upon them, and they have much joy of heart; where the other lie in darkness and sorrow, and can neither find rest in their beds, nor comfort in their ways, God being their enemy, and themselves out with themselves. Lo (then) the blessed fruit of those that get leave of God by faith in his providence, to use his blessings, in respect of their woeful estate, who taking them in the nature of usurpers, without prayer, lie down in no peace. Another description of the Pestilence followeth.  Nor for the arrow that flieth by day. 
THis sickness 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 deeply: sometimes it killeth presently, and (commonly) before it be seen. So Gods swift arrow in this kind of death, as it destroyeth terribly and without mercy; so it killeth suddenly and without warning. For, some it hath taken away in the midst of their sports; as they have been playing at the tables, as they have walked in the streets, as they have passed by the way, and when some said peace, 1. Thes 5 3. and least thought of death: even than this infectious arrow pierced to the heart. The sum of all is. When God sends the Pestilence, or any other judgement in some haste, to a land or private place, it cometh as an arrow out of a bow.  
Where we learn, that God's messengers and servants sent in Doct. 1 this deadly sickness, or any other visitation for sin, are swift and unresistable. For, the Pestilence ourselves do know, how soon it is taken: how small a matter brings it: with how little a wind it comes: and how suddenly it passeth to the head, and pierceth to the heart. Seventie thousand in less than three days, and in a land not very large, died of it. 2. Sam. 24.15. So, 
Exod. 12.29.  when God would show his power, by death upon the great army of the King of Ashur, he smote by an Angel in one night, an hundred, fourscore and five thousand, Esay 37.36. At another time he slew three and twenty thousand in one day, 1. Cor. 10.8. And because Herod would not give glory to God, he was presently smitten by an Angel in all his glory, Acts 12.23. The reasons.  
He that so quickly made man of the dust, Genes. 2.7. can as Reason 1 quickly turn man unto dust: and for the Pestilence or any other destruction, if he speak but the word; and how soon is a word spoken? it presently comes. He is the Centurion of this great host 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 commandments, and (as it were) fly about them, Psal. 103.20. or, he can command the devils, who in an instant (commanded by him) can as well corrupt the air with Pestilence, as the rivers with blood, Psal. 78.44.49.50.  
Thirdly, God hath power and may command: and (commanding) Reason 3 lacks not authority, and will be heard.  
An admonition speedily to turn to God, who is able (so speedily) Use 1 to turn us to destruction, joel 2.12. For, should we not meet him with an army of prayers, who can come against us so quickly, and so strong with armies of death in the Pestilence, and other innumerable diseases? Luke 14.32. He can send to us by flying messengers: and shall we not seek him by speedy repentance? Amos 5.6. It is not long since his arrows flew among us, and he (yet) hath his quiver full of them, to trouble our airs again, and with a fresh charge to shoot at us by the contagious Pestilence, in Town and Country: should we not therefore dread to make God our adversary; or, (being made our adversary by sin) should we not agree with him quickly, Mat. 5.25. who can so quickly destroy us if we stand out proudly against him? If he find disorder and impenitency in our houses, or selves, he can visit for it with flying arrows, and punish it (when he is disposed) with present death: and should not this constrain us to expel sin and iniquity, every private person out of himself, and every faithful public person out of his family and government? should it not move the Christian householder, christianly to order both himself, and others under him, whether children or servants by the word, bringing them to Sermons more carefully, and more orderly to prayers at home? for how soon God can take us away, we have heard, how quickly he will, we know not: also, should it not persuade the public Magistrates, with the sword of his office, not lightly to pair away, but utterly to cut off all proud and rotten sins that abound: yea, sound to correct to a reformation, all public and gross, both enormities, and offenders; as swearers, drunkards, fornicators, prophaners of the Sabbath, disobedient to Parents, and authority, with such like, seeing he beareth not the sword in vain? Rom. 13.4.  
Use 2 A terror to those, who have no hope but in long life: for, death may come, they know not how soon (and it cometh suddenly to many): and when it is come, it will not be answered with an, I pray thee have me excused, Luke 14.18. If we be not ready, it will take us as we be: and when it knocketh, if we will not open, it will cast us open. The godly prevent this hardening, by living 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 supreme Lord, shall make toward them, they are ever in fit state to meet their Saviour. 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 die so. Contrarily, the careless, and they that put off death, by turning these flying, into creeping arrows, can have no such hope in their death, which cometh as a thief 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 unclasp with the comforts of their dear life for the toilsome life of mortification and preciseness in God's service: for, they are lusty and strong. Therefore their death cannot be good nor comfortable, but irksome and violent, of which they are overcome: not yielding to it as the Saints, but mastered by it, as they who say with julian; Galilean, thou hast prevailed, so he spoke of Christ, and so speak they of God, when they find he is stronger than they.  
A reproof of those, who, when God shoots the infectious Use 3 arrow of Pestilence at a Town or City, promise to themselves safety; because they dwell fare off, because that part, in which they inhabit is free, or because they dwell in the Country, and not in the Town. For, cannot God reach them wheresoever they dwell in the East or West? Is his arm shortened? Doth any arrow miss that he shoots? and he that went progress from Dan to Bersheba, in a running plague, and in less time than three days: can he not in few hours go a little way and visit further from a Town, than five, six or seven miles? where is their safety (then) in such a case, but in turning to him that threatneth them? And how can they avoid this arrow, but by watching (still) the fall of it in their penitent lives?  
Neither is this only true in the arrow of the Pestilence, but in every arrow of his quiver, if he shoot at us by enemies, by mortality of men, by murrain of cattles, or by cleanness of teeth, and leanness in all our quarters, what can ward any of these arrows, but repentance, and our turning to God? He that will avoid an arrow, must turn the face, and not the back unto it; and he must look toward God, and not from him by impenitency, that will reconcile him. A further description of the Pestilence followeth.   
Verse 6. Nor for the Pestilence that walketh in the darkness. 
We have 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 dark or night; or, it spreadeth secretly and closely; as they go unseen that walk in the dark. The meaning is, when God in an intended mortality of people, sendeth forth this plague of death, they whom God hath appointed to it, shall not be able, by any providence mortal, to avoid the secret work of it in themselves, or theirs, and the darkness that hides it shall find them.  
Doct. 1 The Doctrine is, no policies of men shall be able to do any thing where God's wisdom worketh otherwise and contrarily: This hath been spoken of in the first Doctrine of the third Verse.  
Again, that which is here spoken of the Pestilence that walketh in the darkness, that God will deliver his children from it, at least from the sting and malice of it, come it never so secretly, is true of all other evils, closely but justly, sent from God as punishments, or subtly plotted by men as snares in the dark, that is, as snares laid privily for mischief: for, the godly shall not be taken of them.  
Doct. 2 And here we learn that God will disclose to his people, what his people's enemies shall device privily, as in the dark against them. So what Esau had spoken in counsel against jacob, was known to Rebecca, and told to jacob Gen. 27.41, 42. The counsels of the King of Aram were no counsel to the King of Israel. 2. King. 6.11. Saul determined to slay David, but jonathan told him of it by three warning arrows, 1. Sam. 20.36, 37. And there were certain jews, who bond themselves with an oath to kill Paul, there were more than forty, that had made this oath of blood against him, Acts 23.12, 13. Yet God's watch was nearer than they thought; and he hewed those snares in sunder, by Paul's sisters son, who told Paul what was devised against him, and by how many and how resolutely, Ver. 16.20.  
Our own days can speak as much in this matter, as the days of old can tell us; for were not the days of Queen ELIZABETH, days of miraculous discoveries? Can Esau that Roman Aramite, intent any thing (though never so secretly, as it were in his private Counsels) against the jacob of England, and she not hear of it? and did not the Ravens of the Valley pick out the eyes of many of her despisers? Prou. 30.17. After her Grave, wherein she was buried in peace, and in the days of a just gracious King; what snares have been privily laid, and miraculously known? How closely did the Powder-traytors, walk, like the Pestilence in the darkness? In their self-will they digged into a wall, Genes. 49.6. thinking, through, it to have undermined the fast ground of those happy times; but they might as well have ploughed upon the Rock: therefore they turned from that counsel, and removed the Snare to a cellar under the Parliament house, where they hide it, with themselves, so cunningly, that it passed the wit of man to conceive how it could have been found out. A great furnace (as it were snare) was provided under ground and secretly to have consumed at once, and to small shivers, the most honourable assembly of Christendom, with one deadly thundering burst: it came almost to the birth; the bow was drawn; the arrow was upon the string, Psal. 11.2, 3. The candle and match were ready; and we could not say, Yet forty days, no nor so much as one full day, and we should have been destroyed, jon. 3.4. Then God took us 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 delivered: they communed together to lay the Snare privily; 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 own tongue to fall upon them; a Letter of their own bewrayed them; and the Lord so inspired, that is, so with wisdom, and a spirit of divine interpretation, his holy King, that out of the cloud of one dark sentence in that same Letter, he pointed, as with the finger, at the mystery. And so the Lord saved us, at that time, from the greatest Pestilence that ever walked in the dark. Many and deep were the counsels that the Leaguers of Rome have held against these two unmatchable Princes; much hath come from the deepness of Satan against them; and what treacheries? how dangerous and detestable, devised against them by brands of hell, in the dungeon of hell? yet from them all hath the Lord delivered us, 2 Tim. 3.11. The reasons:  
If this were not so, the wicked, being in a confederacy and of Reason 1 kindred with the powers of darkness, should be too hard for God's children, who walk in the light; that is, in their simplicity; and not in craftiness, as Satan's Factors do.  
Secondly, for this (partly,) God is said to be the Watchman Reason 2 of Israel, or, Israel's keeper, that will neither slumber nor sleep, Psal. 121.4. this Israel is his Church, over whose safety he standeth Centinel day and night, to reveal to the same, (as her wakeful and surest Intelligencer) the pits which they dig in secret for her that lay wait for her soul.  
Use 1 This should terrify all our Popish workmen, from practising in secret against the life and welfare of their natural Lord, and the country 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 upon wings, or by the swiftest foul that flies. In that detection by Mordecai, Hest. 2.21, 22. heaven itself 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 less than the kill of him by two that kept the door: but Mordecai heard it, who sat without like a forlorn Person: and informed Hester of it, that is, presently informed her, as the divine providence had informed him, she told the King, and they were hanged (both) on a tree. Such haste God did make, even to the succour of a Pagan-Monarch: and will not his arm be ever as long to the defence of a Christian King & state? Then; what security can men have in the secret committing of that, wherein God himself will be their detector; and wherein two cannot keep counsel, though one be away? I would that whole Roman Pestilence, which (still) walketh in the darkness, would consider this: or let them remember (which is yet fresh in the memories of many) how many conspirators (these forty years past and upward) have gone to their own places, with their blood upon their heads; and let them not forget, how lately the Lord himself became a revealer of some conspiracies with a celestial care of Prince and Country, as if he should have striven to have excelled himself in miraculous mercies towards us more now then ever.  
Use 2 A comfort to good Kings and Christian states, giving them great boldness in the darkest practices of all Popish & hellish Mole-warpes, whose books, and other motives to sedition, walk as the Pestilence in the dark; for, where the Godly can see nothing, his eyes behold, his eyelids consider, Psal. 11.4. That is, God sitteh not idly in heaven, but seethe all that is done on earth, either wit● open eyes, or as if he winked: for sometimes, he discovereth a secret presently, as with open eyes, & makes us see it: sometimes not presently, but at lesure, as if he would take time to bring it to light: but even then, his eyelids consider or he deferreth the matter, as if he slept; that is, his bright eye is upon their first thoughts that device this evil in their hearts. There is a league and kindred of wickedness among bad Subjects, and they join with Sampsons' Foxes, if it be to carry firebrands to burn the corne-fields of the Church, judg. 15.4, 5. but the foundation shall be cast down, that they have laid craftily, and in the dark, Psal. 11.3. or, as the untimely fruit of a woman that hath not seen the sun, Psal. 58.8. so shall all their unjust counsels be: their policies shall fail, and their purposes come to naught, and, he that sitteth in his Temple in heaven 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 cellar, that grave of powder, made for the burial of the Gospel: an untimely end shall meet them, and the pit which they digged for others, shall take themselves: but the souls of the righteous shall escape as a bird out of the Snare: for, it shall be broken, and they shall be delivered, Psal. 124.7. Another effect of the Pestilence followeth.  Nor for the 
* The word signifieth a cutting, or sore biting: and such as maketh a common slaughter, or universal death.  destruction that wasteth at noon day. 
FVrther, this Plague of Pestilence is called the destruction that wasteth at noon day, as before it was called the Pestilence that walketh in the darkness, because (where God sends it) it smites down in death at all times, and in all airs, and seasons: whether at midnight, or at midday: in an open, or close sky: in the purest airs, or in the foggiest and most troubled. Some Writers affirm that it is called the Pestilence that walketh in darkness; because in the dark it worketh more violently then in the day, the air being made groser and thicker by the coldness of the night, that is, apt to communicate it more fully and with more force: and that it is called the destruction that wasteth at noon day; because at the time of the noon-sun, 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; walking in darkness and wasting at noonday; are spoken of to let us understand that for this, or any other kind of warning that God shall give us by any of his rods; all times are a like with him, night or day, darkness or noonday: also, that, in delivering the righteous from the fearful Pestilence or any other punishment of his hand, he cannot be restrained by any impediment of weakness in him, or strength of the disease in us, be it day or night, summer or winter: for, he can as easily and soon cure a grievous, as slight sickness; and as presently save a man from death, as any sickness can bring him to it: the rod is in his hand, and the work of it in his power, to smite with it to a correction, or to death: and, he that can do what he will, can do the same when he will: for, his power is over time that made it.  
Doct. 1 And (now) where we read of the Pestilence walking in the darkness, and destruction wasting at noonday; that is, of punishments, ready at all seasons to come against us when we sin against God: we learn, that as men offend, early or late, night or day, God hath Plagues at hand to send upon them at all hours: the darkness shall not hide them, nor the light show them any way to fly from him: if they escape one judgement, another shall be ready for them, and the last (if they continue stubborn) overtake them to destruction, as the red sea did Pharaoh, and his armies, Exod. 14.28. Zophar, in job, showeth that from what Plague soever such flee they flee but from bad to worse: from iron weapons that may strike them down, to a bow of steel that will strike them through, job. 20.24. Or if they flee from the sword that may cut them, they shall meet with arrows that will kill them.  
Esay the Prophet saith, there is no escaping to such; for if they flee from the noise of the fear, 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 upon them. So that (here) they are waylaid by three kinds of destruction Fear, and the Pit, and the Snare: fear coming from enemies, the pit from sicknesses, the snare from the snares of death, that shall compass them; so as they shall not escape, Esa. 24.17, 18. The meaning is, that the hand of God can no way, be avoided by sinners, in one destruction or another; and the Prophet alludeth to the taking of wild beasts; who, if they get from the dogs, as it were the noise of fear, may fall into pits made for them, and there be taken: or avoiding these, run into a snare, and there be hampered and held till their throat be cut.  
In Amos also we read of such a matter; for who would not think that a man escaping to his own house, from a Lion that followed him, and from a Bear 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 coming home to our Father: The Reasons of the Doctrine are:  
One of the names of God is; The Lord of Hosts; and the Lord, who if he will have an enemy to come upon 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, Levit. 26.25. What shall I say? He hath Armies of judgements, and huge hosts of plagues to meet with sinners in their way, till he have either humbled or destroyed them. He hath sharp arrows in his Quiver, a glittering Sword in his hand, a revenging hand in his wrath, and noisome Pestilence among his treasures: and therefore what hope to rebel, without assurance to be destroyed? Luke 19.27.  
Secondly, God should want a part of his glory, if he were not Doct. 2 able (as soon as a sinner shall do evil to his dishonour) to punish him for that contempt. For, were it not an indignity intolerable for a potent Monarch, not to be able (presently) to set down a Rebel in his own Dominions: yea to pass public justice upon him, to the taking away of his head? But he that cast Adam out of Paradise as soon as he had sinned, Gen. 3.24. lacketh not power to turn sinners into hell, with all that forget God, Psal. 50.22.  
A conviction of all notorious sinners, who bless, that is, flatter Use 1 themselves in their talk, saying; They shall have peace, though they walk in the stubbornness of their heart, adding drunkenness to thirst, Deut. 29.19. These would seem to make question, whether God be of any such strength, or be able to bring any such troops into the field against them: or, if he be, whether he will use them according to his threatenings in his word, to their deserved overthrow, sinning so against him. These make falsehood their refuge, and have their part in the drunken peace of that hypocrite who said; My Master doth defer his coming: Math. 24.48. that is, he will not come these many years, if he come at all; either to account with sinners, or to visit for sin. And what shall I say of these men, but that they encourage themselves in an abominable thing, promising peace, where there is none, jer. 6.14. But if any dye of the Pestilence, let such look to be first: and if any go into captivity, to be first that shall go captive: and if leanness enter into any, to have it enter into them as soon as into any. Indeed, they (oftentimes) escape with life, in such difficulties and straits of time, when their betters do not; yet they live (but) to fill up the just measure of their certain damnation; that no torment may be wanting to them, when they shall suddenly, and when they least think of death, chop into hell.  
Use 2 But, doth God set his plagues (as his strong watch) to observe us at all times, night or day, when we do evil: then, when we see his watch charged, sometimes in the night-pestilence, sometimes in the noone-plague: sometimes in unseasonable years by no rain, or by rain in excess: sometimes in great scarcities of grain and fodder; Let us humble ourselves in prayer and repentance, standing with these, in the gap and breach that God's hand hath made, or may make by such calamities sent among us for sin and for iniquity. And let such Repentance and Prayer stand, as Aaron with his holy Censer, as in the case of Plague: So the Lord may be entreated, and his judgements may leave us. But for such as seek no relief in the armoury of these Christian exercises against the changes that come, but behave themselves in days of mourning, as when God maketh the hearts of men merry with his cheerful countenance: Let them go whither they will, Vengeance looketh for them at every door; the Plague by day, and the Pestilence by night is ready for them, day and night they are environed with fears; at their tables, and upon their beds, snares upon their meat: a curse upon their sleep; and God's anger in all their ways.  
And here let us take heed how we provoke the Lord, by our stubbornness under his other rods, to bring the Plague again, I mean of Pestilence: which, while it kept some order among us, as his watch by night and ward by day; how can it be forgotten, how many, not by hundreds but by thousands, a week in England, it committed close prisoners to worms and darkness in the earth? or, if we have forgotten that; let those that go about their sin closely, remember the Pestilence that walketh in darkness: and such as sinne openly, not forget the destruction that wasteth at noon day.  
A reproof of those, who when this sickness is in a town; Use 3 run from it into the country, as if God were impotent there: as soon as the fire gins a little to burn in the deaths or infection of two or three, they presently run away by the light of it, in their unchanged lives, as if they would give more to their own carnal forecasts, then to God's sweet providence. But this hath been spoken of: and I add that all going aside (as hath been said) is not unlawful, so these conditions in removing be observed. First, that the evil it self be looked upon as a messenger sent from God, and messenger, that is not avoided by the change of the place simply, without some other change. Secondly, that they remove not with a doubtful conscience, but with good warrant to departed. Thirdly, that in such departure they break not the bonds which should be between man and wife, the parents and their children, Christian householders and their Christian families. And fourthly, that they have no public calling in the place from which they remove, as of Magistrates or Pastors. For, than they cannot departed with good conscience, nor forsake their standings without sin. Thus fare hath the Pestilence been described by some effects, now the godly man's safely in it, and in other troubles, comprehended under it, followeth.   
VER. 7. A thousand shall fall at thy side, and ten thousand, etc. 
GOds deliverance of his children, and their great safety in such troubles as have been spoken of, is propounded in this verse, & repeated in the tenth. The first is affirmed simply here; & further proved in the two next verses, as by a vehement asseveration, verse 8. and infallible evidence verse 9 In the first there is a Prolepsis, or preventing answer to an objection. For, some might say: how can I be delivered, when so many thousands are not, who, on every hand of me fall upon the edge of the Plague that destroyeth without mercy, in darkness, and at noon 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 down with it, or other diverse diseases, and sundry kinds of death, on the left hand and on the right of his servants, yet he can deliver them. For, with him it is no more to save his people when thousands die then when two; and when ten thousands perish, then when ten (only) are cut down for the grave. In a time of Pestilence; he is able to pass by the houses of the faithful as well when a whole town is visited, that is, when no street or lane is free, as when a few houses are shut up: and as well, if three hundred should die in a week, as if only three. Now, as God is able to do this; so to advance the credit of his power in the faith of his children, he performeth it oftentimes in their outward safety, always in their salvation which is best of all.  
From whence we learn, Doct. that when the wicked are plagued, God's children shall have deliverance, or comforts as good as it? When the world was buried in a grave of waters, Noah and his household went safely into the Ark, Genes. 7.1. and God set not Sodom on fire till he had delivered just Lot, Genes. 19.16.22. 2. Pet. 2.7. when the Lord terribly plagued the Egyptians, 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 jerusalem was taken, 
Exod. 12.23.  jeremy was provided for, jere. 39.11.12.18. So God dealt very mercifully with Daniel and his fellows in the captivity, Dan. 1.19. And when the Lord sent five men, that is, Angels in the shape of men, to destroy the careless City; He sent a sixth with a writers ink-borne by his side, to set a mark of passover or special deliverance upon all those who mourned for the abomination, Ezech. 9.4.6. And what hath he done less for his godly servants in any age? The reasons.  
Reason 1 The righteous have a special privilege, or commodity that common persons have not; and he that is the general God of the world, is the saving God of his people, Luke 1.68. He shown his word to jacob: But did he deal so with every nation? Psal. 147.19.20.  
Reason 2 Secondly, it is the glory of the Lord to deliver the righteous, as it is the master's credit to do for those that faithfully serve him. Or, if he should not honour those with deliverances, who honour him with affections; the heathen, (or those without) might say: where is now their God? Psal. 115.2.  
Thirdly, He numbereth their hairs, Math. 10.30. and will he Reason 3 not regard their blood? Or, if he will have them, will he not deliver them?  
Object But many godly have been taken away in the common destruction? Object.  
Answ. Indeed, Answ. for these outward evils that come; none can challenge such a freedom from them, as that they shall not enter into them at all: and it is not denied, but that the best having sin in them, are in subjection to them, and greatly deserve 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 unrighteous: and beside, they fear not in them as do sinners, that have no hope. For, they have faith in God, from whose love nothing can sever them: Rom. 8.39 and are not as the wicked, who put all their faith in changeable things, with the loss of which they lose God and all.  
A comfort to the godly in the mortality of thousands, seeing Use 1 they know in whom they believe, and for what: for, they shall not perish, though never so many perish, that have faith in other things. And this doctrine is now necessary even in our days of health: for, these good days may wear away, the Pestilence may reign as it did, and another trial may come; and then will it be needful to be well seen in these and such like merciful promises, that our faith may not fail us, nor our hearts faint within v● when the evil day cometh. Neither would this be remembered only in the case and days of Plague, then to be armed with that faith and true boldness that putteth fear out of doors: but it would be remembered (further) in all other changes and troubles of our mortal life, that God only may be our fear, and we may put all to him with full assurance, in the waverings of many. As in the days of famine, if there should come such a want of bread, that thousands must pine to death, yet that must not so discomfort any child of God, as to make him to doubt how it can be true, that in the day of famine he shall he fed, Psal. 37.19. For though God do not make windows in the heaven, 2. King. 7.2. he can feed him. When our handful of meal is gone, his truth remaineth, who can feed without bread, or with it miraculously? 1. Kings 19.8.17.12.14. joh. 6.7.13. The like may be said of the miseries of war, and of all miseries and Plagues earthly. For whatsoever temptations there are between heaven and earth from the flesh, world, or devil; as diseases of body, rebellion of children, loss of goods, and of good name, crosses in husbands, wives, servants, with all other vexations and crosses of mind or body, from the least to the greatest, from the pain of the little finger to the pangs of death; in all these, though the  know not what to do, the godly have 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 serve God for nought, to whom the Lord maketh such precious promises?  
Use 2 An instruction (therefore) so to serve God in all our life with faith and repentance, that when thousands fall we may stand fast. For, this light is sown for the righteous, Psal. 97.11. But the light of the wicked shall be put out, Prou. 13.9. that is, this safety is proper and belonging only to godly and religious persons; whose privilege it is, when thousands fall, not to stagger: where the wicked (contrarily) because they will be the children of darkness by sin, shall be sure (with the putting out of their candle) to inherit the blackness of darkness with sinners. That it is the peculiar lot of those that love God and follow his truth, thus to be established, Solomon is witness, who speaking of a sinner that doth evil an hundred times, that is, doth sin much and long; saith, that though God prolong his days, or defer his punishment, yet he shall be as a shadow, (and what is more uncertain than a shadow?) because he feareth not before God: where it shall be well with them that fear the Lord, that is, where they that have been religious in their life, shall be happy in their end, and never be removed, Eccles. 8.12.13. God maketh his Sun to shine upon the inst and unjust, yet the shine of his favour is upon those that do reverence before him: and where the outward excellency of the  hath a speedy end, as a light quickly blown out; the light of the righteous rejoiceth, Prou. 13.9. to wit, as the Sun to run his course; Psal. 19.5. or is steadfast with increase, as the light of the same Sun, That shineth more and more unto the perfect day, Prou. 4.18.  
A reproose of those, who in a time of mortality, fear unseasonably Use 3 when two or three die. How would they have feared if they had been dwellers at London in the last great mortality, when three thousand and a half died of the Plague in one week, 
Anno 1603 and 1604.  and for some weeks together not many fewer? There is a profitable and sober fear in God's children; which is the fear of sin, and of these days of sin: but this carnal fear of worldlings, who have drawn little or no power from religion, is rather the fear of death, then of sin that caused it, Rom. 6.23. but this hath been spoken 〈◊〉 This is the deliverance propounded, the same further proved followeth.   
VER. 8. Doubtless, (or only) with thine eyes shalt thou behold, etc. 
WHat was before propounded, is (here) earnestly affirmed concerning the deliverances of God's people in days of trouble, when thousands fall. For the Prophet saith, Thou shalt behold these Plagues upon others, to wit, with eyes of faith and seeing: or God will lay them before thee, and not upon thee; provided that thou fear before his anger, and love his goodness. And he speaks of seeing, because the experience bringeth peace unto the godly and many good things: but then they must have eyes to see his judgements, and an eye of faith to observe his love: his judgements upon the wicked, & his love to them. Where the Doctrine is:  
Gods children must not pass over God's judgements upon others Doct. 1 with a careless eye, nor be without eyes to behold his goodness upon themselves. When they meet with such an experience by day or night, they must have their daybook and night-watches for a remembrance of it. So David marked diligently, as it were with a Selah, God's proceed in mercy 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) folded down a leaf at it, and committed it to tables of memory. Neither lost he by the hand: nay the observation was gainful to him, for it ministered great courage to him against that braving monster Goliath. 1. Sam. 17.37. Abraham (also) was comforted in God by the same observation of God's former ways, when out of him, he could have but small comfort to offer to death his best son Isaac, in whose blood the whole world might seem then to have been drowned, Genes. 22.3.8. Further, it was the practice of that excellent Author of 119. Psalm, who in like case of God's special doings, meditated in his precepts, and considered his ways, that is, carefully considered them, or wrote them down. The flesh is dull in these matters; therefore David summons his soul unto them; saying: O my soul 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; writ them up in thy memory, and let not thy forgetful sense keep the book of them, or trust not thy senses with them, but writ them in thy heart. In another Psalm the same Prophet (for he was a great observer of things in his time) doth not only pen these mercies of God, as in a book for his own memory, but calls others to the meditation, as if he would help their remembrance (also) by reading these things out of his book to them, and therefore saith: Come and behold the works of the Lord, Psal. 46.8. as if he should have said: I have noted them, and do you observe them: As if one of us should say to another: Come and see what times have been, and how they be changed; what sickness reigned once, and what health reigneth now; what want of fruits at some times, and what abundance at other. This year great storms of trouble, and the next a great calm of peace, v. 9 The reasons:  
Reason 1 Gods children must be thankful for God's benefits, which cannot be long, if they forget them; nor longer than they be remembered: therefore God hath commanded that his high Acts should not be forgotten; as where he hath been extraordinarily good to his people, or severely sharp to his people's enemies, Deut. 6.12. and 25.17.19.  
Reason 2 Secondly, the Lord doth these great things that they might be remembered, Psal. 111.4. and shall we, by our neglect of them, frustrate his ends?  
Reason 3 Thirdly, if men threaten us, we remember our danger, and count it a dishonesty (if they do us good,) to forget their love: and shall God's threatenings not move us, nor his loves make us thankful? Shall a heathen Monarch keep a Chronicle, or daybook of good turns done to him by his subjects; Hest. 6.1.2. And shall Christians keep no memorial of so wonderful things done to them by the sovereign Lord of all worlds?  
Lastly, the faithful consideration of God's judgements upon Reason 4 others, & mercies to us, will make us to fear his anger and to love his goodness, Habac. 3.2. Exod. 14.31. judg. 5.1. Psal. 78.35.40.42.  
A reproof of the slumbering multitude, that pass no observation Use 1 upon God's doings, let him be angry or pleased, they are one kind of men still, and never care to draw any thing from his anger or kindness, for their amendment. Let him thunder marvellously with his voice, job 37.5. it is but a voice that passeth by, and when the earth is moved, they are not moved. If he bring the sea out of his place (as lately he did) to punish our disorder: what great thing doth he worthy noting? His justice in punishing with so long and fearful a Plague, is not in our minds: and we have forgotten his marvelous goodness in the discovery of the Powder-plot, which is past, as if God had done nothing. The earth hath trembled under us, the heavens have been unquiet and much distempered over us: our houses have been tossed and shaken with winds: the staff of our bread hath been broken: the enemy hath threatened us at our doors: and God hath taken away the wise man and the Counsellor: 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 aught by it more, then if nothing had been done? Have not his wonderful works lately done, deserved the pen of a ready writer in every of our hearts? but we have prepared them, not as books of remembrance, but as graves to bury his kindness.  
An admonition to God's faithful Ministers; the louder God Use 2 is in his judgements, the louder to sound the trumpet of exhortation in their preachings. Our admonitions must not run always in one tenor, but have the point put upon them, as the Lord is more or less provoked, Esay 58.1. For, he hath placed us in the watchtower of his Church, that we might have an eye to his judgements. The like admonition to all the faithful, to observe God's doings, and to use the eyes that he hath given them, to see his works, and not to behold vanity. It hath been said of the righteous, that they see the Plague, that is, as they thankfully score up blessings when they come, so they dolefully record the curse when it cometh, Prou. 22.3. Neither do they see it only, but hide themselves from it in a pure heart, and innocent life: where the wicked, not fearing the shot of God, neither the artillery of his judgements, go on still, to wit, after one fashion, and in their old way of impenitency and hardness, till they be destroyed. Good men will deeply imprint Gods doings; and be sure to have an ark of providence, builded by repentance, to flee unto when a flood is sent: the wicked (having no such consideration) stand naked by sin in the face of every storm that is sent, and perish in it. The sum of all is this: they that be Christians indeed, must and will take a true inventory of God's favours and judgements, and set down in their minds by deep observation, as with a pen of iron, what he hath strangely done, where Christians in face only have no such notes about them of his strange acts, and forget all his works, as if they had never been. Let us (therefore) not forget God's acts, his strange acts: neither God's works, his fearful works, worthy to be had in remembrance. And put it in your books what he did so lately; one year in a spring of no rain, and the next year in a summer of so much rain: take your bill, or book of tables, and write what God did scarefully in that great Plague, 
Luke 16.6.7.  and strangely in removing it. Also, what desolations he made by the sea, in those West-country floods: or, if we have forgotten, let us remember how God set his heaven as brass against our faces of brass: and made it to weep day and night in rain of long continuance, because we would shed no tears for our sins. Let us not forget the signs which he sent among us, and which have not been few: nor his tokens on earth, nor his wonders in the sea: nor what strange lights he hath set with his own hand in the firmament: nor what a grave was made for us by Spaniards once, and once by men of our own nation; and how we were (at both times) delivered, and they thrown in as our ransom: nor how often the sword hath been set to our very heart, in practices against our mother in Israel and our father now.  
God's end in causing the righteous to see the Plagues of sinners, is to assure them (the more) in their weak faith and patience, that he will ratify what he hath spoken: and here we learn, That the Lord knowing whereof we are made, Psal. 103.14. doth dispense with his own right, to bear with our infirmities. So he did not only bury the Egyptians in the sea, but did it, his people looking on, Exod. 14.30.31. who saw them to go down (quick) to those graves: and David 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 magnify his truth upon his enemies, and his people see it, that he may be magnified in his children. The smoke of Sodom mounted up as the smoke of a furnace, and Abraham must see it, Genes. 19.28. Sedome was wicked and destroyed, and Abraham the friend of God beheld her destruction. Likewise, the five 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 wisdom, the righteous man shall see it, Psal. 52.5.6. The reasons:  
Our graces of faith, patience, perseverance, spiritual fortitude, Reason 1 and the like, are very weak (many times) without the uphold of the outward senses: and therefore he that for our weakness hath added Sacraments, as seals to his word to bear it up, is content to uphold his promise in other things with these sensible helps. And now, as there is no sense more helpful and certain then this of seeing, none that imprinteth deeper affections in the passive part of the soul, than it: So the Lord chooseth in such cases, to confirm and settle us, rather by seeing then by hearsay. He that is able to say, that he is an eyewitness to a thing, may better resolve himself and persuade another in that thing, than he that can only say, he heard it.  
Secondly, if God did not thus to bear with his children, by Reason 2 dispensation, giving them, for the help of their weak faith in him, props of sense to hold by, they would quickly, not stagger only but fall down in a despair of his promises: but God will not see the fall of his people; and his people shall see the salvation of their God.  
Reason 3 Thirdly, beholding in others with our eyes the recompense of sin, it will make us (if we belong to God) in a fright, to forsake that way, that casteth such troubles upon those that travel in it. Now, the Lord knowing that such frights are sometimes necessary for his children to the help of their conversion to him, doth set the wicked before them in the recompense of their error by some notable destruction, that they may take heed in time.  
Use 1 This dispensation of God's mercy to his children, in a time Pestilence or other public visitation bearing with them, and not suffering them to come upon the scaffold where others are cut off by death; should teach them, from such matter of his patience toward them and severity to others, to gather benefit to their amendment, and not boldness (thereby) to do evil, Rom. 2.4. If God be terrible in his works; that is, if he visit with a wonderful Plague, with strange sicknesses and years, with disorderly springs and summers, with dearths and death, it is that the world, the godly (at least) should worship him, and sing unto his Name, Psal. 66.3, 4. or, that they should turn to him, and not turn wantoness. For, they are not spared by chance, or because they are worthy: nor do they overlive the calamities of those; who in times of mortality, come sooner to death's house than they, that they should flatter themselves in an evil custom, because God hath been more favourable to them then to these: but they see the destruction of others, in their own safety, that by such a sight they may be made more fearful to offend, and more careful to please God in his commandments now, then before. And this good use must all God's children make of his sparing hand to them or theirs, not carrying the grace of it into wantonness: for, God doth it in love to their benefit, and they must apply it in wisdom to the cure of their unbelief and purging of their wickedness. Some, (as if the Lord did punish at adventure in such cases, and not directly for sin) hold on their provocations, neither changing their skin, nor altering their spots, jer. 13.23. And these are more senseless than the senseless beast: for, the Beast feareth exceedingly when he seethe one of his fellows knocked down before his face, and pitifully roareth out when he scenteth his fellow's blood: but these are senseless of God's strokes lift up upon men like themselves: and are not moved where the beast is so greatly moved: neither pity 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 shaken, verse 18. these see him in his judgements, and fear nothing: and (in times of Plague) behold him in many deaths, which are lightnings before their own death, and shake never a whit. But God's children, being taught in a better school, must make another and a better use of his patience towards them, and judgements in the world; not imputing their safety to chance, or proudly to their worthiness, as if they had been no such sinners as they upon 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 sons of men, how justly he might have done as much, or more to them, but that he would have them to live to praise his name, and to confess his truth, that had made them to follow others to their graves, who might have followed them to theirs.  
Secondly, this example of Gods bearing with us, should be an Use 2 inducement to us, to bear one with another. If he forgive us in the ten thousand talents, we must not taken our brother by the throat, in the hundred pence, Mat. 18.27, 28. nor, where God setteth us at liberty for great matters, imprison our brother for a trifle: my meaning is, where God beareth with our weak faith, and accepts us in it, notwithstanding that we will not trust him further than we see him; nor without some pawn; it is our part much more to bear with some things in our weak brethren, being men as we are subject to like infirmities james 5.17. he that is strong aught to bear the infimities of the weak, Rom. 15.1. the Apostle saith aught or must: as if he had said; it is his duty and part to bear them. And one of the commendations, and not the least, that Eliphaz gives to job is; that he strengthened the weary hands, and knees that bowed down, job. 4.3▪ 4. as if he had said: he refreshed them being weary; and being weak, was a pillar of stay unto them; or he was tender of them, and did not break them in their bruisings: for, the way thus to bear, is to have tender bowels: which the Apostle Saint Paul intimates, where, in doing of this, he bids us to consider ourselves, Gal. 6.1. as if he should say, that this consideration of our frailty (if it be impartial and earnest as it should be) will make us to practise this duty with meekness: for, than we consider ourselves in them, that their case may be ours, and that as they have fallen, so may we: but when we consider that God, in reprooving and afflicting man, doth descend to his weakness, Psal. 78.39. and that Christ became like to us 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 Soars gently, and with the spirit of meekness, whose wounds bled before us, and should not be strained but bound up with our tenderest compassions? And (here) spiritual men should remember that they were once carnal: and old men not forget that once they were children: they that have passed the temptations of youth, should call to mind what difficulties they met with in the passage: and they that have gotten the shore, think of the sea which they have escaped: for, thus beholding others in the glass of themselves, (not as they are but as they have been) they shall be better able to show this meekness to all men; because they themselves were Doct. 3 in times past, unwise, disobedient, deceived, serving lusts and diverse pleasures, hateful, and hating one another, Tit. 3.2, 3.  
But when God visits his Church with a Plague, we may not call it (as here) the Plague of the wicked, and if he (then) make us (rather) to behold it in others, then to see the work of it in ourselves; it is that we should be the more compassionate toward them in that humiliation: where we learn to show pity to those whom God hath, any way, humbled in his Church: for, we must behold their miseries otherwise, and with other eyes than we see the Plague of the wicked. Moses had this pitiful and tender heart, whom the glory of a King's Court could not make to forget his brethren's burdens, Exod. 2.11. Heb. 11.25, 26. So though Ruth might have gone back to her country 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 captivity, was in no bondage himself, but highly in favour with the King; yet so long as God's people were in distress, and God's Temple in desolation, he could not be merry, but sorrowed and wept, Dan. 10.2, 3. and Zealous Nehemiah, a great man in the King's Court and favour, and in an Honourable Office very near the King's Person, could not hide the grief of his heart from breaking forth in his countenance, nor take any comfort in those great Honours he held from the King's immediate Grace and bounty then, so long as his brethren were in adversity, & the house of the Sepulchers of his Fathers lay waste, Nehem 2.2 3. the like tender bowels had worthy Vriah, unworthily dealt with by David, 2 Sam. 11.11.15. and Mordecai a man of sorrows for the sorrows of his Nation: and Hester the Queen, who was in great heaviness 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 merciful.  
Secondly, that affection which is natural to the eye doth teach Reason 2 us this duty: for, the eye that is made to see the grief of the creature, is made to weep for it: so it is in the natural body: and so should it be in the mystical of Christ.  
Thirdly, we are one another's members, 1 Cor. 12.27. now members of one body should (all) suffer together, & rejoice together, v. 26. Reason 3  
Fourthly, if we believe the communion of Saints; we cannot Reason 4 deny to take part with them in weal or wo. For, as when two or more are partners in a Trade, they partake (indifferently) with the loss and get that arise of that society: so Christians, in this society and trade of spiritual members, should reckon the Churches good their good, and the Church's misery, their Plague: and that which is spoken of the whole, holdeth, in every member: therefore; if a neighbour's house be visited (as in time of Pestilence) it should move us as if ours were so: if our neighbour be in trouble, as if we were troubled in him: and if he mourn, as if we sorrowed.  
A reproof of the incompassionate and unloving privateness Use 1 that hath been in many toward a City or Town, shut up with the Plague, as with Gods own Key. For, some have had no bowels in them at such times, to help it with prayer, or to relieve it with victuals: and have esteemed it their best policy and part, to keep their people and markets from it. Such, behold the Plague of a Town as David's flatterers beheld his trouble, who beheld it a fare off.  
Use 2 An instruction, as at all times, to put on large bowels of nature, and tender of compassion: so especially, when our neighbour's miseries require the same. We must (at all times) pray one for another, but specially in trouble; and one member help another, but chief in that members need. So, when the Lord visiteth with Pestilence a Town or City, in that case of sickness and restraint of trades: the rich (whose store God hath blessed) should, in an odour of liberality to the poor there, offer that Sacrifice to God, which the Apostle saith was offered to the Lord, in him, by Epaphroditus, An Odour that smelleth sweet, a Sacrifice acceptable and pleasant to God, Phil. 4.18. And to provoke them the rather to this duty, let them remember that it is the exhortation of the Holy Ghost by the same Apostle; While ye have opportunity do good unto all, Gal. 6.10. Now is the time, and they that have this world's goods, have the fit time of doing it: or, what can they tell, if God will ever put such an occasion into their hands again, neglecting this? So much for the Prophet's earnest affirmation: the evidence spoken of followeth.   
VERSE, 9 Seeing thou hast made the Lord (which is my refuge.) Even the most High thy habitation. 
THe evidence, for further proof of the secure estate of the Righteous, casting themselves upon God, is in the Prophet himself; who, out of his own trial assureth it; calling the Lord his Refuge. As if he had said: because thou hast done as I did, who ran to the bosom of the Almighty in times of temptation; thou hast as good an evidence, or the same for thy safety that I ever had: which is, that God will be their refuge, who make him their refuge in trouble, and will deliver them. This is his meaning: and to trust in God, is not to say so only; but by faith, and with the amendment of our ways, by his word to do so.  
Doct. 1 The Doctrine from hence is: He that maketh the Lord his deliverer, by putting trust in him and by believing his word, shall be delivered. Asa did so, (as we heard) when an host of ten hundred thousand came against him, and the Lord took him to Sanctuary, and put them to slaughter, 2. Chron. 14.11, 12. The Apostle Saint Paul, notwithstanding that he was environed 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 have cast him down, Luk. 4. 29.30. for, he had committed himself to a good keeper, who never suffered him to take shame, seeing he believed him, 2 Tim. 1.12. or (as here) made him his habitation. God himself 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 David prayeth with assurance not to be confounded, seeing he trusted in him, Psal. 25.2. So, the three servants of God could say to the King; the God whom we serve, or in whom we trust, is able, and will deliver us, Dan. 3.17. viz from the fiery furnace, and out of thy hand O King: as if they had said: we serve God, or we believe God; and therefore shall most certainly be delivered from the furnace by miracle, or from thy power by death, verse 18. the Scriptures are plentiful in this matter. I say then: them that trust the Lord, mercy shall compass on every 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 he cannot deny himself, or suffer his truth to fail.  
Secondly, they that trust in God, and make him their confidence, Reason 2 will give him this honour with the obedience that is better than sacrifice, 1. Sam. 15.22. and more than all  offerings, Hos. 6.6. If God have delivered them from one furnace 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; having praise in their mouth, and not sin in their right hand: they will make a penitent song with Hezekiah, Esay 38. and a confessing Psalm with David, Psal. 116. and having been careless of the word before, become (afterward) careful both hearers and doers of it. To be short, they will set themselves to serve God by that same word, having received those gracious favours (as it were) wages for their service: and being resolved thus to turn unto God, and thus to put trust in his mercy, how can he deny them? How can he turn from them, and leave them? beside, they cannot truly trust in him, that cannot comfortably with repentance do so: and what contrite sinner was ever rejected by him? Psal. 51.17. and who (ever) 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 less will he that is our Father in heaven, forsake them, or the defence of them, who have like confidence in him for their help 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 extremity of sickness shall choose rather to endure any hardness and pain, than not to content his father: who will say but it must needs move a good father the more to seek, and (what he may) to provide for the ease and recovery of such a child? So, for God's children that so submit to him, that they will patiently bear the the sorest gripes and pulls of the cross, rather than provoke so good a Father; and who so watch all their ways, that they are unwilling to give him the least matter of offence, or his spirit of grief by an impatience or rude mood: how can they but obtain both pity and deliverance at such a father's hands? and who can think that the Father of mercies will deal otherwise then mercifully with such children?  
Use 1 An instruction more to rest on God, then on the greatest earthly safety. For, oftentimes man's help proveth vain, where Gods help never faileth. Man may have men's good wills and be never the better: but he that with repentance trusteth in God, is sure to be delivered. David (therefore) in danger, and Christ in death, commended their spirit into God's hands, Psal. 31.5. Luke 23.46. So the godly do not build towers to themselves, but make the Lord their tower of defence. This tower is on high, fare above all troubles and Plagues: and they that rest in this highly mounted castle of God's protection, cannot but have both the higher and better hand of all enemies and changes mortal. But this hath been much spoken of already.  
Use 2 A terror to those, who by great impatience in their afflictions, will needs be their own deliverers: or, who in them fly not to God, as to their sure place or house of rock to dwell in him, till they be delivered, saying, The Lord, even the most high is my habitation, but trust in worldly refuges as hath been said: for, such have no promise nor hope by it that God will deliver them: which may be spoken (also) of all proud persons, whose egg being hatched in a Pharises nest, use to say in their distress: because I am worthy, or have showed myself wise, I shall be delivered. These men, when their troubles and sorrows come to a head, entangle themselves the more by their strive, as birds in a snare, and for the adversity they are in, their evil conscience cannot be persuaded, it is God's loving visitation, but the hand of some enemy upon them, which they shall never be able, either to avoid or endure. A just recompense to all those who promise to themselves a larger Patent in comforts than God will seal, and shorter in troubles than he meaneth to give unto them. And what marvel (then) if that yoke which is easy to all that make the Lord their habitation, be full of straightness to all that will be an habitation to themselves; and if it gall the very neck of their sonles?  
But is the Lord the deliverer of all that make him their habitation? Use 3 then, such also as serve him may come into trouble and be afflicted by the strokes of God and men, as well as they that serve him not. In Luke we read of a daughter of Abraham that was bound by Satan eighteen years, in the chain of a very lamentable infirmity, Luke 13.10.11.12. David Hezekiah, and job were visited this way, as appeareth by their stories. And God beginneth his anger (sometimes) at his own house, and visiteth first there: but there is great difference between the righteous and the wicked in these visitations, whether we respect the cause, effects, or end of this hand of God upon them. For, in love he layeth his rod upon 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 seen in the tiring Plagues of the , and for the end of God in this matter, there is great difference to be put between the visitation of Zion to humble his children; and the destruction of Sodom to plague his enemies. A father may correct his child and servant with one rod, and after one manner: yet he loveth his child as his child, and his servant as is fit; or, he love's him as his child, though he chasten him as his servant. 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 he correcteth in great love 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, jerem. 15.15. His children he whipeth sometimes with death, because by some unpurged evil they have provoked him; the other he punisheth with everlasting death, that he may be avenged of his enemies, & eased of them that hate him. It is our duty (therefore) when God gins any public visitation to submit presently, and presently by repentance to purge for the disease that causeth it: that is, for sin that aboundeth. For, if we strive with God, by our prayers and conversion to him, as jacob; we shall (then) prevail as jacob, who (therefore) was called Israel, Genes. 32.28. Thus we have heard the deliverance of God's children largely, the same repeated followeth.   
VER. 10. There shall no evil befall thee; neither any Plague come nigh thy dwelling. 
THe promise made to the righteous of deliverance in all their dangers and fears, is here repeated. For, by evil the Prophet meaneth (though more specially the evil of Pestilence) yet (generally) any other evil of smart, caused by the evil of some. And (saith he) this shall not befall either the person or habitation of the righteous. His meaning is, (which must be understood,) that God will so direct their heart, and guide their way, that they shall not stubbornly or maliciously provoke him to plague them, as do the . Now where there is no evil of sin (so) committed: how can any evil of punishment come, or come to hurt them, that so unwillingly offend; punishments being ordained for wilful sinners, and evils for them that evil do? This I conceive to be the Prophet's meaning in these words; wherein a gracious promise is renewed, first to the godly man's person: and (then) to his house or Tabernacle. To his person God promiseth by his Prophet, that no evil shall befall it, that is, (as hath been said) he shall so order his heart, and direct his ways by the grace that is given him, and so avoid the cause of evil with the occasion, that he shall not run upon the sharp of those plagues, that (so commonly) run the  through to destruction; but he must (then) avoid the occasion, and take away the cause. From whence we learn:  
That to avoid plagues, the way is to avoid those offences, Doct. with the occasions that bring them. And therefore Solomon telling the foolish and scornful, why they lay under so many plagues, and God's storm was so upon them, giveth this reason: they turned not at his reproof, Prou 1.23. that is, they were plagued because they sinned: or, evil befell them, because evil was in them. If ye consent and obey (saith the Lord by Esay to his people) ye shall eat the good things of the land, Esay, 1.19. that is, in your obedience, good shall come and not evil: or lock for good and not evil: for there shall be none, where ye give occasion of none. And the Prophet Zephanie exhorting the people to repentance, biddeth them to search themselves before God make inquisition: Zephanie 2.1. or to drive away the chaff of occasion, before his wind or fan come, which will purge them with judgement, because they have 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 travel) bring forth: and what will it bring forth, but a day of anger and great destruction from God, which is the seal of his writing? Therefore before this writing be sealed, and the decree bring forth; do ye drive out the cause of the Lords wrath, (saith he) that his wrath do not drive you to destruction, when it cometh as a tempest against sinners. The reasons:  
God is a righteous judge, who will send no Plague where is no Reason 1 cause of Plague; nor visit with evil, but where are evil doers. And if a wise father will not punish where is no fault: God (only wise) will much less.  
Secondly; as afflictions come not by chance, see job 5.6. So Reason 2 when man suffereth, he suffereth for his sin. Lam. 3.30. No suffering but for sin, that is, for sin unpurged and unrepented of: and therefore no sin, no suffering.  
A terror to these days and manners in which we live. For, Use 1 what can this land, standing not (as it doth) in terms of sin with God, look for but the Lords coming in anger, and with great Plagues against it? And if the evil of sin brought the last great Plague; how can we but look for a greater in the same kind, whose sins are more and greater now than ever? Or, is it the best and only way for the avoiding of Pestilence, sickness, famine, war, and death, with other notable judgements and strange Plagues to avoid the cause with the occasions for which they are sent: then what hope can we have to be long free from all these, whose hearts are so carnal, and ways without repentance? by all kinds of sin, old and new, we have run ourselves into great debt to God and his justice; and what can we look for, but that he should speedily and fearfully require it in our destruction one way or another? the sins of all ages are derived to us, and our land is the sink of them all at this day. For what contempt is there every where of God & his holy word? in his service what disorder and negligence? his blessed name how fearfully and commonly is it blasphemed in all tongues and mouths? how are his Sabbaths violated? and how is God's day made the devil's day by an universal profaneness? how is the land filled with outrages and strange slaughters? what shedding of blood openly by frays and quarrels, closely by extortion, and cunningly by poisons? Incest, adultery, fornication with their Inmates, go through the land: and when was there greater, or like excess in apparel and building as now? How much of the patrimony 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 spoil of the poor: lying is become a science and art of great gain; and for false witness in judgement, strengthened with perjury and bold swearing; what is it but an office of friendship and filthy hire? These and the like sins are the sins of our age and nation: we keep them in our bosom, and hide them under our tongue: and how can we think to be spared in such consciences and delight of sinning? how can it be but that as one cloud followeth another till the Sun consume them: so judgement should be after judgement, till we be consumed, either by the coming of the last day, of by an end of England's best days, except repentance, that Sun of our sky, that expelleth (where it hath a strong and right work) all mists nay clouds of sin; turn all into a clear heaven unto us by other manners, and a better conversation in Christ? there is small hope to avoid a disease, and not to forbear the things that bring it: and who can hope to be in favour that careth not to please? So, how can we think to avoid any Plague, fostering the plague of sin? or hope turning against God (which we do by impenitency) to have credit with him? Therefore (as I said) in these manners, and in this state of sin, we prepare ourselves and are ready for any destruction that God shall send, not to avoid it (not avoiding the cause) but to perish in it, whether Pestilence, sword, famine, or other death.  
But must we (if we will prevent the Plagues that are sent) Use 2 avoid the cause for which they come? the cause is sin, or the evil custom of sin much desired and followed by  persons: then we must abhor and forgo by speedy repentance all such death-threatning customs and courses of life, that make careless sinners naked, that is, open to all the strokes of God, Exod. 32.25. we must strangle our sins, if we would not be strangled in them by God's judgements, having stained our vessels, we must cleanse them by repentance: and favour nothing that may bring us out of favour with God. And specially let us think of this when any judgement gins. For, if we put iniquity out of our hand, and let no wickedness dwell in our tabernacle: we shall lift up our faces without spot, to wit, of shame; we shall be steadfast, and shall not fear, job 11.14.15. and 22.23. The wicked think of nothing this way, either when a Plague is begun, or hath long wrought: but as a man overcome with his wine, careth not in what dangers he lieth down, Prou. 23.34. nor where he makes his pillow; so they are indifferent (so strongly doth the wine of sin work in their heads and whole man) whether they be in a storm or calm: whether God be with them or against them: whether it be peace or destruction that comes from the Almighty. But, such in stead of preparing for God, prepare for the curse of God, to which they make haste; and in stead of reversing evils, bring them.  
Here we (further) see, that sin is the only cause, as of the Plague, Use 3 so of all Plagues and miseries that lie upon our bodies, souls, or consciences: sin is the only thing that God burneth up in the wicked, and purgeth in his children by his corrections: for, take away sin, and ye take away the cause of all punishments, which is only sin. God drowned the old world in a sea of waters, but first they were drowned in a sea of sin: Gen. 7.11.12.21. and Sodom, burning in lust, was burnt with fire; Gen. 19.24, 25. There is a Cup in God's hand mixed with red wine, and they drink of it, who have made up their measure with their scarlet, or red sins: yea the dregges of it are poured out, but always upon those that are frozen in their dregges, Psal. 75.8. Zeph. 1.12. If God send a wasting Pestilence upon a Land, it is because that Land hath sinned against him: and sin is (though not the natural yet) the provoking cause thereof: so the Scriptures teach, Exod. 5.3. jer. 29.18. 1. Chron. 21.1.14. Psal. 106.28. Deut. 28.28. Ezech. 16.46.47. 1. Cor. 11.30. Levit. 26.14.15. If (therefore we serve God coldly, or not at all: if we be rebellious to him and his Ministers: if we trust to creatures in the straits of troubles: if we serve God superstitiously after our own ways, not after his word: if young and old in our streets horribly swear, and blaspheme: if our fullness of bread cause pride and contempt: if we eat in the leaven of bitterness, and drink the wine of violence and wrong, at the Lords Table: and (lastly) if our Magistrate's revenge for themselves with the sharp edge of their authority, and not for God's dishonour, and the contempts of his truth; how can it be but God must needs break in by Pestilence, or some other way, and lay out sins upon us? I say some other way: for, he doth not visit (always) after one manner, and with one kind of judgement; but diversely, and with sundry sorts of Plagues. When (therefore) God beginneth his judgements among us, let us impute them to the right father, the uncorrected and raging wickedness of the land; and not to a wrong cause, as most do. Some, when a contagious disease is sent, are careful to purge the body, which is not to be omitted; but have no care to reform the soul, which should be first done: for the cause of all infirmities is in it. If God send troubles, they take them away by policy, but not the cause of them by repentance: and, when God scourgeth a nation, they look at the rod, but little regard the striker. So much for the promise made to the godly man's Person; that which is made to his dwelling, or those that dwell with him, followeth.  Neither shall any Plague come nigh thy dwelling. 
We have heard that no evil shall come to the Person of the godly man, to hurt him: for, the Lord, will enlarge his footing under him, and put his own arm between him and the grave: if he be straightened any way; he that sees him through the 
b Cant. 2.9.  chinks of the door, will when (he seethe time) open a wide door unto him of large deliverance: and after many sea-blasts, bring him to the haven, or road, where he would be, Psal. 107.30. Now the Prophet showeth that not only his own 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 sin, with any of his sore Plagues; both the righteous man, and the righteous man's family, and household shall be safe and sound. The Doctrine is manifest in the Text; which is,  
That a good man's family shall be safe for that good man's 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 servant's sake that is in it. So in that Psalm, that blesseth marriage and containeth the richest vein of counsel to persons about to marry, 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 fear, and is faithful in his commandments, which he calleth the walking in his ways, Psal. 128.1. and, for that man's sake, the promise goeth farther, as it were in alonger chain, to his wife and children verse 3. not staying at him. God promised Abraham, that if ten righteous persons could be found in Sodom, he would not destroy it for the ten sake, Genes. 18.32. and so long as Lot was in the City, or till he, his wife and daughters were gone out, he could do nothing against it, Gen 19 12 22. Cursed Cham, for his good father's sake, had his safe abode in the Ark, during all the time of the flood: his father's sincerity was his security, or Ark or harbour against it, Gen. 9.18. Heb. 11.7. Laban's house was the better for jacob, Gen. 30.27. and so was Potephaers for joseph, jacobs' son, Gen. 39.3. So the Lord gave unto Paul, that is, kept in safety for Paul's sake, all that sailed with him, Act. 27.24. and they were in all, two hundred, threescore and fifteen souls, besides himself the sixteenth verse: 37. the only person for whom, all the other were saved. The reasons:  
Reason 1 The godly are the first borne of God, written in heaven, Hebrews 12.23. that is, as the first borne of men, first open the womb; so these first open the womb of God, as his first borne: viz. the womb of his council concerning his Saints, and the womb of his open works, (such as are his creation and providence,) concerning the world: for, for their sakes he first made this universe, 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 receive the doom of fire. Now, as God spareth this world (generally) for the faithful that are in it, or are to be in it before the dissolution: so more particularly he forbeareth towns and houses, for his children's sakes that be in them, or make request for them, as Abraham for Sodom that they may be spared.  
Reason 2 Secondly, the godly serve the Lord in truth, and with reverence: and God blesseth the place where he is so served, being in the midst of two or three that so serve him, Mat. 18.20.  
Reason 3 Thirdly, they pray hearty for the wicked: and God will do much for his children that pray unto him, Gen. 18.26.28.29.30. james 5.16. Exod. 32.10. Gen. 20.7.  
Reason 4 Fourthly, where the godly are, there is a sweet perfume and incense of gracious admonition, and many good instructions tending to godliness, which refresheth the place, and filleth the house where the wicked are: and how can they but be better by such an ointment poured out? also, they shine in a light of good example to unrighteous persons, and lead in good ways: and how can they that look at their candle and direction, but amend their lives (somewhat) by their copy? and, how can it be but iniquity must needs be (somewhat) kerbed, when it is so much and evidently reproved by the righteous deeds, of good men?  
Use 1 A strong motive to our faith in God, and fear of him; seeing that by obedience to him and the reverence of his name, men may not only put dangers from themselves, but be means of faluation to others, when dangers come, 2. Sam. 20.22. Eccles. 9 15. Now, to deliver one soul from death is a praise worthy thing: how much more, to deliver, or to be means to deliver, a whole town or City? but this the Lord will do for their sakes, by way of honour, that honour him in his commandments: thus will he bind the preservation of many to the neighbourhood of some few that fear him: and thus will he manifest to the mightiest and most, how much he love's his own: and can there be a greater spur to godliness and bridle from sin, than this? It seemed an unreasonable thing to one of the servants of Nabal, that David and his men, having been a wall to Nabal and his shepherd's 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; evil will surely come upon him for it, verse 17. And what greater honour then to be justified by an enemy? or to be well spoken of; our enemies being judges, Deut. 32.31. but such honour shall they have, whom God's favour to them doth make the means of his sparing mercy to others: it shall be confessed, and they shall not deny it, one day. And should not this encourage us to get the favour of God by his scare; that such favour to us, may, by some glimpse of it shining upon others (for our sakes) in certain temporary blessings, either procure their favour, or some good speech of us, to our instification, when they that hate us, speak evil of our ways?  
A reproof of those who charge the godly, as causers of the Use 2 evils 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 Gospel, and after for many years, there was no Plague of sickness, famine, or sword, which was not laid to the charge of Religion and Christians then. So Elijah was charged to trouble Israel, who was a most worthy Prophet and worshipper in Israel, 1. Kings 18.17. and Micah that never prophesied aught but good, was charged never to prophesy good but evil to the King, 1. King. 22.8. Also, he that raised the widow's son, was said to kill him, 1. King. 17.18. and in our own days; they that stood up in the breach, have been said to make it: and they charged to have been troublers of Israel, who did help to deliver Israel from her troubles: and to have preached sedition, who spoke peace to the land. As well might they be charged to pull down that build up, and to destroy that edify, and to tread down the Gospel that are means to raise it.  
Use 3 A comfort to them that truly serve the Lord: for if the wicked (oftentimes) far better for such; then they themselves must needs far well and best in all changes. When those eight persons were saved from the flood that drowned all the world beside, Noah entered first, Genes. 7.1.7. He was sure to be one. So, when God sends whole floods of his judgements, the Noah's that walk with God, Genes. 6.9. may boldly and first enter into his sesecret place (as it were Ark of invisible providence) and there dwell confidently. For, he that shut the door of the Ark and made it fast after Noah and his company, when they were once in, Genes. 7.16. will make fast the bars of their gate, and secure them with Lot, when he hath pulled them into the house, and shut to the door, Genes. 19.10. If the Pestilence should come in some great fire (as sometime it did,) so that the sparks do fly throughout the land; yet having our buckets in a readiness, such as the Israelites drew up water with, in the day of their calamity, 1. Sam. 7.6. we have means to quench it when it shall take in our own houses, and also like good means by promise, to preserve our neighbour's houses from burning, if it threaten theirs. And the same assurance the righteous have in all other alterations: then what can be more comfortable and more necessary in the evil day? So much for the larger proposition of God's deliverances, the more restrained and particular followeth.   
VER. 11. and 12. For, he shall give his Angel's charge, etc. 
Having more generally propounded Gods deliverances; 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 bear her in their hands, and see unto her that she take no harm. For, what is this, but a more significant and special declaration of God's favours to the righteous? which may be considered in the persons by whose ministry they receive such favours, the Angels: and the perils from which they are kept, in the hand of those Angels. For the Angels, it is first to be noted, that what they do herein, they do it by a charge or calling, verse 11. and then in what manner they do it, verse 12. For their calling unto this service in the Church's safety, it is expressed in this word He, by which is meant God, the giver of the charge, and Lord of them. And this charge is given to the Angels over one person, and not to one Angel only to be over him, according to the bold fancy of the Church of Rome: the godly are compared to infants, the Angels to Nurses, the impediments in their way to heaven, to a stone of offence. But to return 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 a latere, from God to men. So it is said in the Psalm: He maketh his spirits, Angels, or Messengers, Psal. 104.4. their substance is to be spirits of an invisible 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 ministry. Now where the Prophet saith He, that is, God shall give his Angel's charge, etc. his meaning is, that they are called of God to this service, and appointed by him, before they (thus) minister: or, he calleth and they serve, and giveth the charge and they obey it.  
From whence we learn, Doct. not to presume to serve in the weighty rooms of the Church or Commonwealth without a calling or charge from God. For, thus Simon and Andrew two brothers; & james the son of Zebedeus, and john his brother did not deal 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 himself had his Commission sealed to him by him that sent him, before he would publish the decree, which was, that the Lord had said unto him: Thou art my Son, this day have I begotten thee, Hebr. 5.5. Psal. 2.7. Moses was unwilling and drew back when God called him to the office of a deliverer, Exod. 4.1.2.3.10.11.13. yea, refused and put off till God was angry, Ver. 14. And when God called Gedeon to deliver Israel, he was not forward to commend himself to the place, as ambitious seekers of places are at this day, but reasoned much with the Lord about his going, before he went, judg. 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 rise, and not offer himself without seeking. So Saul, when there was some goodness in him, modestly hid himself, 1. Sam. 10.22, 23. But the peerking Briar did far otherwise, in the Parable of jonathan, judg. 9.15. Secondly, to go without a calling, is to go without warrant: and not to enter by the door as Christ did, but corruptly, some other way, joh. 10.1.  
Use 1 A reproof of all in the calling of the Ministry, that cannot show their letters, nor the seal of their calling with God's hand thereat: and who neither can draw their Pedigree from Aaron, nor fet their licence from Christ. The like may be said of all corrupt intruders in the Commonwealth: who take their places as a farm for money, and where God hath shut the door, open it with a silver Key. Paul could call himself 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?  
Use 2 A comfort to all that are lawfully called of God, in the Church or Commonwealth. For, what discouragements soever they meet with, by doing their duties therein; the wrongs are not theirs, but their Masters: and he, whom they serve, will bear them out in any thing they shall do after his mind, in their lawful vocation. But, for those that are not so called of him: the troubles they bear in such a calling, are (properly) their own, and not his. If (therefore) an unfit Minister go to the wall: the calling is not abused, but one that hath usurped the calling, suffereth for his presumption. Thus we have seen, that what the Angels do, in the safety of the righteous, they do it by a charge from God: their manner of doing it followeth:  To keep thee in all thy ways: they shall bear thee up, etc. 
THe manner of preserving the Righteous, must be by a kind of watch or keeping; and by a nursing of them up with the hand, or a bearing of them in their hands. In the first, it is showed upon what condition, they shall be so watched and kept; namely, so long as they keep themselves within the bounds of their calling, and depart not from the ways that God hath set them to walk in. And in the second, it is said (but in a figurative speech) that they shall bear them in their hands; or, hold them fast, as Nurses do their little ones. For, the Angels are not bodies, neither have hands. And the Prophet's meaning is; that the Angels of God as Nurses, hold the Faithful in their hands, as children, and save 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 arms, that they cannot fall. It may (also) be taken from persons, who have things of worth in their hands; and therefore will not neglect them, but carefully look unto them. The sum of all is: The Faithful are by God's appointment, kept, as with a watch, in their ways; and guarded with troops of Angels, that have not only a general care, but a particular for them.  
The Doctrine from hence is: the godly cannot but be surely Doct. 1 watched and strongly kept, having the Angels about them for their safety: for these watchmen sleep not, and this guard about the righteous is spirit and not flesh. The guard of Kings is a strong wall: But what are men? what are Kings, or a guard of kings, to the Angels that keep the righteous? and then how strong is their wall? jacob a feeble person, with a weak family, Gen. 32.11.31. was safe enough against warlike Esau. (his cruel brother) coming against him with 400. men; ver. 6. say his coming had been with four hundred thousand: the reason was, he had many Angels to keeps him, ver. 1. and one had been enough to have kept him and a whole country with him against four hundred Princes, with their Companies, greater than Esau. So, when the King of Syria had sent a very great Host, to have compassed and taken a weak City, where God's Prophet Elisha was; it would not be: the Prophet telleth the cause why. There are (saith he) more with us, then be with them, 2. King. 6.16. He spoke of Angels, who were, and appeared stronger to save the City, than all that came against it: The Mountain was full of them, ver. 17. In the 34. Psal, ver. 7. David assureth us, that these heavenly powers encamp round about all that fear God, to deliver them: and that they keep them, that is, safely keep them, and every bone in them, ver. 20. The men of Sodom came (in no small company) to the house of Lot, young and old compassed it, and all people from all quarters made head against it: But what could they do unto it or to him, so long as his Keepers, (the Angels) were in it, and about him? Gen. 29.4.9, 10. They shut the door; and (after) Lot might go in and out at his pleasure, verse 14.  
This was God's hedge and wall about job, and all that he had, job 1.10. and none could break over it, or break it down, to touch him, till God gave leave, verse 11.12. While there was a fourth with the three servants of God in the furnace, that was made so exceeding hot; the cruel fire could have no power over their bodies: no, nor over an hair of their head to burn it, or over their coats to change them: and (which was wonderful,) the burning fire could not so much as leave any smell of fire upon them, Dan. 3.25.27. This made Christ to admonish the wicked, to take heed how they despised, or sought to hurt, the weakest servant or child his Father had. For, though he be weak in himself, he is not so in his keepers, the Angels, who always behold his Father's face in heaven, Math. 18.10. that is, stand ready, looking when he will send them to strike with death the proudest adversary that that poor man hath. And Christ is said to be that ladder of jacob upon which the Angels descend and ascend in the protection of his Church, joh. 1.51. Genes. 28.12. because (for his sake) they minister to the heirs of glory, and by him (the ladder) descend to us, in our continual safety; which is as sure as his own seat in heaven, and standeth like mount Zion against all storms and winds of men. The reasons:  
Reason 1 One Angel armed with the power and glory of God is stronger than a whole country. Earthly Princes are subject to many changes and great unsurety of life & estate. The reasons is: their enemies may kill their watch, and corrupt their guard. But what men or kingdoms can touch the Church's 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 mighty and faithful?  
Reason 2 Secondly, the charge of us is given to these ministering spirits by parcels, not in gross and piecemeal, not in a lump: our members in a book, our hairs by tale and number. For it is upon record, and (as it were) delivered to them in writing in one Psalm, They keep all our bones, Psal. 34.20. in this, they keep our very foot, putting it in security ver. 12. and else where, our whole man and every member. And can a charge so precisely and so particularly given and taken, be neglected?  
Thirdly, their manner of keeping us, as it is set down in the Reason 3 text, cannot but promise great assurance: For, is not the little child safe while the Nurse carrieth it in her arms, or beareth it in her hands? So while these Nurses so bear us, can we be in danger? but our Nurses on earth may fall: these Nurse's the Angels cannot.  
Fourthly, our protection is delivered with a charge to the Angel's Reason 4 that nothing be lacking, as if the Lord should have said: I charge ye that ye look well to all these little ones that I commit to your keeping: see that none of them perish: and use your power in the safety of them all.  
First, here is matter of thankfulness throughout all the Churches, Use 1 whose safety is provided for by so honourable a guard about them. It had been sufficient security, to have been cared for by God's providence; and, being to pass the seas of this troublesome world, to have had his Letters, that is, word, for our safe conduct to our country: but that God should give us (besides his providence to keep us) that host, which is so glorious and near himself, to be always about us; as if he should vouchsafe unto us, not his princely Letters only, but his royal Navy to bring us safe to our heavenly Port and Land, this must needs abundantly secure us, and expel all fear. This is grace indeed, and great riches of grace: which should make his praise to be heard, & his name to be excellent in all the places of his dominion. If men's spiritual eyes were open, they that are spiritual might see the Devil and his Angels, with a whole host of wicked men, in continual assault against them: they might see themselves to go continually in danger, and, (every step,) in death, but that the strength of heaven goes with them: and is there not matter in all this for the praise of God, with heart and mouth? In the year of our Lord, 1588. the bragging power of Spain could do nothing against us, that came to destroy us, and to root out our memorial: for, the Lord kept our coasts by his Angels; and what could they do against such keepers? should not this be remembered? and should it not be remembered how the Angels have encamped about & defended this Realm against so many hosts of devils, & divels-childrens, that (more than 60 years) have sought by innumerable engines of Treason and threatenings of death, to have made it a Sepulchre of Christian carcasses, for the Gospel's sake, that is yet among us? And, let it not be forgotten what the Lord did so lately by his Angels, in the mouth of our Sovereign, for the discovery of the powder-plot. Thus, we have been, and are at this day kept safely by the Lord, in the hand of his royal Angels; for which grace of his, what can we give to him (less,) then praise in our mouths, and obedience in our lives, continually?  
Use 2 A comfort to the righteous who, in this, that the Angels are their mighty keepers, have a spiritual preservative of great virtue against all Plagues that come, whether of sword, famine, or contagious Pestilence. They that walk in the ways of the Lord, (when others run out) have promise, (in a common evil) of particular safety, if it be expedient for them: the Angels attend them for that purpose: and the Lord knoweth how to deliver them (as he did Lot,) when he meaneth to turn a whole Sodom of filthiness into ashes, Gen. 19.16.22.29.2 Pet. 2.7.9. If God send Pestilence, or famine, or any other evil: in the hottest Plague, and greatest dearth that he sendeth; they need to fear nothing, that have reverenced his truth, and done his will, keeping themselves unspotted of abuses, and sorrowing for the abuses they could not help: for, having such Leaders as the Angels are, they shall not walk where the Plague walketh; or if they do, they shall walk in the air of it without danger, having, 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 provided for; that the Scripture may be fulfilled which saith: do good, and thou shalt be fed assuredly, Psal. 37.3. So, when any other evil cometh: God will not forget the loialty and good services of his people, who hath put them all down in a better and more lasting book of record, than was that which Assuerus kept for a remembrance of such Subjects as had deserved well of him, Hest. 6.1, 2. but will defend such, by his Angels, as he hath marked, with favour, for special deliverance in the evil day: or else, how should so many of the godly and few of the wicked escape in a town, visited with the Pestilence; seeing the sickness is as infectious to one as to another, and seeing that, at the first beginning of it (and before it was known, or suspected,) both one and another, went (indifferently) together into the house then infected with it? The case is plain: the good Angles bear as many in their hands, as God will have them to deliver from peril of death, or common infection at such times.  
Object. You will say; it often falls out otherwise, Object. in the visitation of God by Pestilence: for, the most wicked have been delivered from it, and the godly taken away.  
Answ. First, it must be remembered what was said before: Answ. which was that the godly shall be delivered, if it be expedient for them: and then: not delivered from that Plague, they are delivered from a greater by it; even a Plague of Plagues a most accursed life, full of sin, fraught with miseries, and die without end and number. And for the wicked, though they escape them, they are not delivered properly, but repriued for a time, to be more tormented hereafter, either with that very death, or with some other of a more horrible kind, or with everlasting death in hell: or, they are reprieved till another visitation, or to their day of assize, in their deaths-day or day of general judgement. But, to make the joy of the righteous full: let it (further) be considered that the good Angels are stronger to save, than the evil are to destroy: for, are the evil great in power? the good, are greater than they: the good having the favour of God, which the evil have not: are they old and subtle to invent hurt? the good are as old, and more wise to prevent it: can they cause Pestilence by venomous exhalations and dearth by some tempests? the good can purge the air that they have poisoned, and make a calm where they made a storm: are they strong and full of might: as they are full of might, so they are fuller of fear, and fear abateth strength: also, the good are stronger than they: and void of fear, because without sin, that causeth fear: do both work from God? yet they work with great difference: the good as voluntaries, the evil as sl●ues, the good well, the evil like themselves; the good with their right hand, the evil (weakly) with the left; the good for their father's honour, the evil for their own honour to God's reproach.  
Use 3 An admonition to carry ourselves with all modesty and comely reverence, not publicly only before men, but in our privatest closerts and counsels: for, the good Angels are in our bedchambers: and, when we do, or speak any thing in our beds that is not seemly; they see, and hear: we will not be rude in the presence of a Nobleman: and shall we forget to be civil at least, in the worthy presence of the Angles? The woman must not be bareheaded in the assembly, because of the Angles: 1 Cor. 11.10. (our women now are, and are not ashamed:) the meaning is, all things must be done and spoken reverently 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 mouths, not only privately but at public tables, send forth so many corrupt words of so ill a favour and example to modest minds and ears? and whose impure life is no better than a Pageant or stage of dishonesty and villainy to all that observe them, or are near them?  
The condition, upon which the righteous are thus watched and kept by the Angels, is, that they keep the way; that is, the good and right way which is appointed to them to walk in, keeping within the bounds and circle of their vocation: for so long as they neither use evil means, nor neglect the good of their safety, following the word, the Angels are charged to keep them.  
Doct. 2 From whence we learn that the good Angels are our keepers: but with the condition of our keeping within the compass of God's will, in his word, and no otherwise: or, so long as we attend him in the way of our lawful callings, and no further: which would be well observed: for the devil, alleging this Scripture to Christ, omitted this: that is, that which was principal in the Text, (thy ways;) wronging the words, and wresting the sense, Luke 4.10. when jacob was in the strait way that God had set him; Angels were found with him in it, Gen. 31.3. & 32.1. and, David saith, that the Angel of God, or God's Angles (the singular for the plural) encamp about those that fear God, Psal. 34.7. that is, that walk in the way of his fear; or, so long as they fear him. So after Christ had foiled Satan in those three head-temptations that are spoken of by Saint Matthew, and Saint Luke, walking in his father's path through them all; it is said, the Angels came and ministered unto him, Mat. 4.11. Mark 1.13. Also, they that mourned for the abominations that were done in jerusalem, a City of blood, and of corrupt judgement (because that so to do, was to be in a way wherein Angels are set and minister for the welfare of the righteous) were privileged by a saving Angel: or, Christ in him, from the destruction that was then made, Ezech. 9.4.11. The reasons:  
The Angels can do no service where God is not served: but Reason 1 God is served only in the way of his truth, and by our walking in the way of his commandments: out of this way, the Angles meet us, as that Angel did Balaam, Num. 22.22. not as deliverers, but as enemies.  
Secondly, if they should keep us when we are out of our way; Reason 2 they should be leaders to us in our errings, and of counsel with us in our sin.  
Thirdly, all God's promises are with condition, that we keep Reason 3 the judgements, as it were, way that he hath commanded: for, not keeping this way, the devil may take us as strays or vagabonds from God, being in byways, or in the ways of falsehood, not in the way, of which it is said: and, the simple shall not err by it, Esay 35.8.  
If (then) we forsake the way of God's truth, and of our lawful Use 1 callings in matters, we have no promise of safety or good success, by the ministry of the good Angels. Indeed, so long as we abide in the truth, God hath mercifully given us his bond by the Angles; but this obligation of our safety is void, so soon as we begin to wander from his commandments: which would be considered, when danger is near by any stroke of God's hand, be it Pestilence, sword, or famine: for, if we have erred from his statutes, and return not at the call of these or the like persuaders to repentance; we disclaim our privilege in the safety of the Angels, and cannot, with comfort, fly to God's promise: for, that hath no hope for us, it being certain that none can have his protection that walks not in the way to it, that is, by faith and sound repentance. If sickness should be sent, (and the same of an infectious nature,) if enemies, if famine, should come: many, or rather all would expect God's protection, and say; Lord help: but, if such be not in the way thereof by his fear, but in strange ways by audacious sinfulness, their expectation is vain, and they have 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.  
Use 2 A reproof (therefore) of all those who promise to themselves the favour of God, and service of the good Angels in any life. In a whorish life they cry peace; and in a drunken life, and life, not lifted up from sin, they say; GOD will be merciful, though they walk in the stubborness of their heart, adding drunkenness to thirst, deuteronomy 29.19. but GOD will not be merciful to such, verse 20. neither will the merciful God of his people, and righteous GOD of the earth take such by the hand. job 8.20. They may have the evil Angels for executioners, and the good for their destruction, but not to wait upon them, as keepers in their way, jeremy 23.17.29.20. & 6.15. & 5.12.14.15. This would be considered at all times; specially when the judgement is begun, or hath, for some time, continued.  
Some, where the Plague of Pestilence hath broken out as a furnace of flaming fire, in a Town or City, do (for all that) most desperately increase the wrath, as it were fire, by adding further matter of new sins unto it, that there may be no end, till all be consumed; and some, when GOD denieth his blessing to the fruits of the earth by some pinching years, pour out themselves to as great excess of riot by large drunkenness, and other intemperancies, as if the years then served as well, as ever: but let such know, being out of the way of the good Angels, that they are in the high way of the evil to be 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 perils, from which they keep and deliver them, follow.  That thou dash not thy foot against a Stone. 
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 only be covered by these heavenly watchmen, but their very feet put in security; which shall be lead in all their ways: at every step, the Angels shall hold them up with both their hands, and (as it were) take them up in both their arms, that no stone offend them. By stone is meant, figuratively, any danger of any kind to soul or body; and so the Prophet's meaning is; that though the godly stumble at some hindrances (as it were) stones of offence in their way to salvation, or in their outward ways; yet God, by his Angels, will (so) put under his hand, that they shall not fall utterly, or to hurt them. For, he that careth for the basest member in the body, the foot to preserve it, will not neglect the noblest parts to keep them: and he that careth for the body, will care greatly for the soul.  
The doctrine that ariseth hence is: no affliction in body, soul, or name can hurt the righteous. More particularly: neither Plague, Doct. nor famine, nor sword, nor touch of their credit, nor other cross shall pull them from the protection of the Angels, that will defend them, and every member of them, against all injuries of men and devils: yea against all extremities of Plague, famine, or sword. In the book of Genesis, josephs' brethren cast him into a pit: the Merchants buy him, and fell him to Potiphar: his Master's wife accuses him: his master for her complaint commits him: the Butler doth not remember him; yet joseph 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 David was called by the King of Gath, to go with him to battle against Israel, the Princes of the Philistims made him to go back, with purpose to disgrace him, 1. Sam. 29.6.7. but was he disgraced by it? Surely, if he had gone forward, he had been guilty of the blood of the Israelites, (his brethren,) and of Saul his Lord: if of his own motion he had gone back, the Philistims might have charged him, and dealt with him as with an enemy. But being as it was, that disgrace turned to great good unto him, and he dashed not his foot against it. Solomon the son of David speaking of the righteous; doth not only say, that the Lord will be his confidence, that is, (generally) his sure defence, but (more particularly) the cover of his foot; which shall not be taken, viz. in the Net of evils, Prou. 3.26. And, the Apostle Saint Paul confesseth that he was troubled, but not in distress, 2 Cor. 4.8. as if he had said; troubled, but not overcome of trouble; or perplexed, but not without help in that perplexity: there is a like saying in Psal. 37.24. where the Prophet showeth that a good man may fall, and not fall utterly, or utterly be cast down; that is, to such a dashing or breaking of him, that he shall never be able to rise again: the reason is: the Lord upholdeth him with his hand, or keepeth him by his Angels, that bear him in their hands. So true it is that nothing can hurt the righteous; that is, indeed hurt them, or hurt them at the last. The reasons:  
Reason 1 All things work together for the best unto them, Rom. 8.28. be it plenty or want, health or sickness, Plague or no Plague: and, how can that that always worketh good, and the best, turn to hurt, where it so worketh? If the Plague work speedily, it speedily sends us to heaven, & what hurt is that? if some short reproach here bring endless glory hereafter, what hurt doth it to be evil spoken of in such a kind and manner? if our troubles conform us to Christ, and Christ, for such conformity to him in our troubles, love us more dear and more to salvation, what loss have we? God (sometimes) casts down, that he may raise up: wounds, that he may heal: accuseth of sin, that he may forgive us our sins: and troubles our conscience, that he may quiet it; and is there any hurt in this?  
Reason 2 Secondly, all creatures living, and things without life serve God by his ordinance: and how can such serve him, and hurt his children: the sea by drowning, the fire by burning, the air by infection, and other creatures in other manner? Nay; though the devils have a desire and will to hurt us, yet are they compelled to do us good against their wills. Satan is a murderer, and his stratagems are (all) leveled to the confusion of mankind: he tempteth us to those sins for which (after) he accuseth us: he shaketh us to and fro in the wind, viz. of many temptations, to break us, and our faith to nothing: yet in all these, what doth he to the hurt of any of God's Elect? he tempteth unto sin; and, they profit by their sins, as wisemen by their falls: he accuseth them for sins past; and they more fear sins to come: he buffereth them with infirmities; and they are less proud, and more prayerful: the more he shaketh their faith, the faster they hold it, as the way-faring man his cloak in a tempestuous day: and what hurt do they get from Satan in all this? nay what good do they not receive from him in this & in all things else; God overshooting him in his own bow for his people's benefit? so true it is that God maketh the Devils to serve the elect, when they mind their own service, and the utter overthrow of all that serve the Lord.  
Thirdly, the sting of harm 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 fear them, not to destroy them, as the destructions that come upon the , with their sting in them. Now, what hurt can a Scorpion do that hath lost his sting? no greater can this Scorpion of crosses do, whose sting is pulled out in the things that Christ suffered, and was conqueror for his Elect.  
It is not denied but afflictions may befall the Righteous, but it Use 1 is said that they, that is, The Righteous shall not dash against them; and therefore the Godly may sometimes take a knock, and meet with rubs of offence in their way to Christ; yet the blow shall daunt them never a whit, and the Angels have a charge to remove, or put by all things that hinder and offend them, in this life of changes. They may drink some deadly thing, but it shall not hurt them, Mark 16.18. And if a Viper leap upon their hand, they shall shake it off without hurt, Act. 28.3, 5. As long as we have sin in us, 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 preventions of sin, as many let blood to prevent sickness, before they be sick; so, we are chastened of the Lord, that we may not be condemned of the world, 1. Cor. 11.32. Many are hurt by fullness, and God keepeth such low and needic. Riches make many proud; and therefore God denieth riches to all of his whom he knoweth to be subject to this swelling. Many that have children cocker them up to damnation, making them Gods, and God an Idol: that his children may not do so, God oftentimes giveth them none, or taketh those they have: and they that are blown up with vain praises, many times, meet with a storm of slander upon their names to humble them. Sometimes, God trieth us by afflictions, how much we will suffer for him, and how patiently when he dealeth in such rough manner with us: oftentimes, he setteth us up as his mark, to shoot at; that the arrows of his quiver may pierce into us, to prove what is in us: and as Peter was bound in prison with two chains, and shut up as fast with a strong watch, and iron gate as malice could device 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 God's part, but to make his deliverance more glorious, verse 18, 19 so the Lord may, and doth (sometimes) shut up by Pestilence, and a persecuted life, as with chains in prison, his dearest Peter, and with troubles keep them in, as with an iron gate; not because he love's them not, but that he may show his greater power, either by delivering them into the liberty of this life, or of the Saints, in the life to come. Besides, S. Peter speaketh of a fiery trial, or judgement that beginneth at Gods own house; not to consume it like dross, but to purge it like gold, not to destroy it, but to build it with more glory and excellency, 1. Pet. 4.12, 17.  
Use 2 A doctrine of patience in all crosses, even in the greatest that can come. For, what hurt is it, to bear that that cannot hurt us, when it is at the worst? Besides, in bearing of troubles, what do we suffer, but what God may justly lay upon? and, to be able to bear them, or to bear them without hurt, is it not the gift of God, and one of our receipts from his bounty and goodness? And, if we have received grace to bear, and promise to overcome in the hardest things we suffer; why should we despair in any adversity, or become clamorous in any? If God smite us with Pestilence, why should we not bear, that is, patiently bear the correction that cannot hurt us? or, why should we (like mad Dogs, as some do) being ourselves infected, go about desiring, to bite others with an infected tooth? some say, this cometh from the disease: but I say it cometh from a desperate unquietness in men of cruelty; or, if the disease cause any such distemper, it will be corrected much by patience in God's children. Say the Pestilence could hurt the righteous; is that sufficient warrant for them to hurt others by the same? If God lay it upon them justly, may they unjustly lay it upon 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 down? when in their sharpest fits, and hottest furnace they shall dash against nothing that can hurt them; if a fourth be with them in all that fire, whose form is like the Son of God; (as there is always such a Deliverer with them in such fires) Dan. 3.25. What do they fear? or, are they impatient to sow the seed of tears, that they may bring their sheaves with them? they mourn, that they may be comforted, Math. 5.4. Doth this trouble them? their afflictions are the medicines that heal their sins. Would they not have their sins cured? tribulation bringeth forth patience, Rom. 5.3. This is the mothers own child in God's children; and will they by their frettings and impatiency, beget other effects, as it were some monster upon her? Afflictions cause sorrow for sin; sorrow for sin causeth repentance; and repentance bringeth the quiet fruit of righteousness. 
Rom. 6.22.  Doth this gradation displease them? and if this do not, what can? for this is the worst that God intendeth to us by our crosses. And if we bear the worst, that is, this: what great thing do we? the like may be said of all other the like afflictions under beaven? 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 room, Luke 14.10. and can it be any burden to their patience, to shine in their faith, as in fine gold: and being on the low ground, to be bid to sit up higher? Whatsoever can come, God will provide for his little Church, though the earth be moved, and though the mountains fall into the midst of the Sea, Psal. 46.2.3. if her nursing fathers forsake her, and her Nurses leave her; they shall perish, but deliverance shall come to her from some other place, Hest. 4.14. the day will come, wherein (with joy) she shall draw water out of the Wells of salvation, Esai. 12.3. and God will take the bridle of bondage from all her persecutors. Is there not matter of patience, yea of great thankfulness in all this? So much for the first special proposition of God's deliverance by the Angels, the second followeth.   
VER. 13. Thou shalt tread upon the Lion and the Asp, etc. 
DAuid (in this second special proposition of God's deliverance by the Angels) speaketh of a further benefit, by them, to the righteous, than he had spoken of: before he said, that they keep them from harms: Hear he faith, that they do not only keep them from harms, but make them able to soil all those that would harm them; be it the Lion of the wilderness, or the roaring Lion of hell, be it Man or Beast. And this he speaketh by his own experience, who, by divine assistance, slew first a Lion, and then a Bear, 1. Sam. 17.36. neither prevailed only against these, but subdued, in battle, all his strong enemies: and vanquished all powers against him, on earth, and in hell. Having this experience himself, he assureth all that walk in the way of the good Angels by a good and wel-ordered life, that they shall walk in no dangerous ways, but (every step) in the protection of God, and so, as no creature (though otherwise, cruel and venomous) shall be so to them, but gentle and without offence: Or, if they will needs thrust forth their venom, and (in their fierce kind, set upon them, they shall be subdued to them by the Angels, that keep them. And this, (speaking of the Lion, the Adder, the young Lion, and the Dragon) he setteth down in a phrase of superiotitie, saying; They shall tread upon them, or insult over them as conquerors. Some Writers restrain these words (comparatively) to the Plague of Pestilence; meaning that the godly shall prevail against it, though (in the nature of it) it devour like a Lion, and bite deadly, as an Asp or Adder: yea though it be fierce, and rage fiercely like a young Lion, and kill by a kind of tearing as Dragons do. But I take the Prophet's drift to be here, in an hyperbole or superlative speech, to show, that the righteous are not only secured from all harms which may come by the Pestilence whereof this Psalm doth specially entreat) or any other cuil, be it open (meant by the Lion, and young Lion;) or secret resembled by the Dragon and Asp:) but that they shall tread down to confusion by the Angels, that is, by their ministeries, every power and enmity that is against them, whether of Satan, or Satan's members. None of them shall hurt or destroy in all the mountain of God's holiness, Isai. 11.9. and they that seek the destruction of the righteous shall (themselves) go into destruction.  
The Doctrine from hence is: Doct. All hurtful things and creatures are by God in the hand of his Angels, made subject to the faithful, and put under their feet, be they Men, wild Beasts or devils. Christ hath broken the head of Satan, Gen. 3.15. that is, hath quite destroyed 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, have and shall daily trample him under feet, Rom. 16.20. A young Lion roared at Samson, and he rend him as one would have rend a Kid, having nothing in his hand, ludg. 14.6. The Text saith, that the spirit came upon him: that is, that by it he did it, in the ministry of the Angels that made his hands to do it. This did Samson a figure of Christ; and they shall do more than this, that are in Christ. For, as the Seventy returning with joy, said to Christ, even the Devils are subject to us, through thy name, Luc. 10.17. So the godly through that name, have (even) the Devils in subjection to them; which is more than to have power over one Lion, or all the Lions of the wilderness. This was prophesied 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, saith: they shall dwell safely in the wilderness, and sleep in the woods, Eze. 34.25. that is, when others are tossed, as upon an unquiet Sea, their Soul shall dwell at ease, Psal. 25.13. And Daniel was without hurt among the Lions; when they that loved not God, and hated him, had not one bone whole, nor member untorne, after the Lions once had caught them, Dan. 6.22, 23, 24. How did Elisha, being but one weak and unarmed Man, lead a whole weapned-band of Aramites, blind 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 over a whole host of sinners. The reasons.  
God saith it shall be so, and therefore it is: for what he saith, is done, though (yet) to do: or hath he said, and shall he not do it? Nam. 23.19.  
Secondly, all the creatures before the fall (all save the good Angels) were under the dominion of man, and became hurtful by sin. But the sins of the Faithful are all pardoned in mercy and 
a Heb 1.3.  purged in Christ: the 
b Hos. 2.18  covenant is renewed with them; the sovereignty they lost restored to them; and man reconciled to God in Christ, is as he was when he was first made good holy, and righteous. Then, he is adopted by God, and becometh the heir and lawful Lord of all the creatures. For his renewing of the covenant with us, is a renewing of the Covenant between the creatures and us: and when they are in covenant with us, what hurt can they do us? and when we are in covenant with God, what service can they deny us?  
Use 3 Thirdly, they are (all) subject to Christ, and (therefore) in subjection to all that are Christ's, Heb. 2.8.1. Cor. 3.22, 23.  
Use 1 An instruction how to reconcile the hurt which is in the creatures, and to recover the dominion which we lost of the creatures. The way is, to turn from our sins, and to be reconciled to God, to labour to have the Covenant renewed to us, and to get again in Christ, what we lost in Adam. For, till the Lord renew the writing which we have blotted by our sins, and hew out (as it were) two other tables, Exod. 34.1. for those that we have broken, Exod. 32.19. All the creatures are our enemies, ready (when God will give them leave) to revenge his dishonour upon us; the fire by burning, the water by drowning, the earth by burying us alive, as it did those wicked men who gathered themselves together at the door of the Tabernacle against Moses, and against Aaron whom God sent, Num. 16.3.22. If war be threatened, 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 have peace, or a prosperous war; either no enemies, or none to hurt us: and they that rise up against us shall fall down before us. If we would avoid the spoils and losses that may come by fire or water, by hurtful serpents, and unseasonable years, by overmuch rain, or by want thereof; we must deal faithfully with their Lord and ours, submit to him, and they will take up with us, serve him and they will not hurt us. If we would tread down that roaring Lion that goeth about, seeking whom he may devour, 1. Pet. 5.8. or, walk upon him and go over him, as men do over the graves of the dead; we must, by the new man in Christ, get our part, as in his temptations, so in his over-comming; or, we must be followers of Christ in his patience, if we will be followers of him to his victories, and vanquish the devil. He that will reign with Christ must live like a Christian, and war as he did, that means to triumph as he doth. Further, wouldst thou have dominion ouer the creatures, specially over those that may do hurt? Labour to rise by sound repentance, from that first fall, by which they have gotten above thee, and hold thee under, so they that now subdue thee, shall be subdued unto thee.  
This is the Privilege of the Faithful, a privilege 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 Emperor his Master, 
Anuo 1174.  Frederick Barbarossa, and spurning at him, blasphemously alleged this very Scripture for his wretched deed.  
A reproof of those Christians, who fear too much, as some Use 2 do too little at the approach of evils; and who in the controversy that is between their conscience and the enemy, turn back or give over for a little. A Christian must strive, by the Scriptures, against all carnal fears and distrusts, and not give way to them, by cowardly yielding. But some know nothing in the Word: Such must endeavour to learn, or, look to be confounded in the evil 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 walk upon a Lion; and may we fear our destruction by a Mouse? Must we trample upon a Dragon, and shall we fear a simple fly? That which is full of poison shall not hurt, and can that hurt that hath none? Must we keep the field against Devils, and shall we lose it against men? or, have Christians entered into main battle with Satan in most grievous temptations: and shall we prove such weak Christians, as not to endure a light skirmish with him in a few short encounters? This concerneth not those pitiful souls, which (being greatly cast down in grief of spirit, and having many break upon them) do sometimes go aside, and (sometimes) become fretting and tumultuous within for the very anguish and pain that so greatly presseth them. For, such impatience was in David the man of God; and such diversity of affections hath been found in the best, during the present great affliction. At one time they have thought themselves very strong in God, and at another, so weak and so cast down, that they could not possibly rise; but in all this they had a smack of Man in them, and their flesh was weak: yet their spirit was ready; and waited on God, not making haste, but possessing their souls till he delivered them. It is not so with these unsettled Dastards, and runaways, who are ready to cast off all: if Satan nibble but a little at their heel, Gen. 3.15. If the Gospel of the Cross begin to lay some restraint upon them, they will be zealous no longer: and when a great man looks strangely or awry upon them, for their good ways, it is as if a Lion met them; therefore they presently turn out of those ways to walk in a way that shall less offend. These are the fearful and unbelievers that this Scripture censures; who for every little wrinch or foil, go lame of all courage in good things; where the godly resist unto blood, never forsaking their weapons, till death drive them out of the field, imperious death that cannot be resisted.  
Use 3 A comfort to the faithful: for all things are conquered before them that would do them any hurt. Though the Pestilence (when God sendeth it) prey upon one and other without respect, like a roaring Lion; and bring the strongest as soon as the weakest to the earth, like a mighty Lion: though it bite like an Asp, making no great wound, but procuring strange effects: and though also, as a fierce Dragon, it crush & shiver in pieces the flesh, and very bones of men of strongest constitution; yet the cruelty of it is conquered to the godly by their prayer of faith, which quencheth the violence of it in town and Country. If enemies threaten our coast; by it, they may stand in the hole and gap, where God's hand hath made the breach, and do as much as all the Charets and Horsemen in a Kingdom, Psal. 106.23. If Satan himself rage and be unquiet in never so many terrible and threatening objections to the soul and conscience of a dejected sinner; yet is Satan but as a Drone-Bee to him, humming-without a sting: that is without power to do hurt, in all his malice and deadly evil will.  
Object. Object. But you will say Satan is still a Lion of great force in his walks 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 liveth seemingly in the Godly, and lively in reprobats. He hath but a kind of vanquished life in God's children, in whom, as in his prison, he is kept in chains, not able to execute any thing; and tormented that he cannot. In the wicked he liveth as at home, or as in hell, his own place. And so all life is not gone out of him; which is, to teach the Righteous to provide against him, and not to be careless, neither (wilfully) ignorant of his enterprises: for, he shall still bruise their heel; not only by moving them to commit sin, 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 look for any long quietness; for, if he seek God's face in righteousness; Satan's malice to God, and envy to the salvation of man, will keep him doing. Besides, there is a perpetual law of hatred between the hell of Satan and the heaven of God's Saints, between the seed of the woman, and the devil's seed and progeny: and, who having a Serpent's head under his feet, can hope to be quiet and without trouble? For, will he not (though his head be fast) fling about with his tail? So what peace, so long, and while we have under our feet, in Christ, that compassing and winding Serpent, the Devil? Will he not be still nibbling at our heel, and twyning about us in one temptation or another? Yet all this is but to exercise the Righteous; not to hurt them, which he cannot do. 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 drink up his afflictions, Apoc. 12, 16. or, healing his plague, cause his face to shine, and glory to appear in the darkest shadow of adversity. 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 favour to the faithful.   
VERSE, 14. Because he hath set his love upon me, etc. 
THe Prophet having assured the faithful of God's favour which extendeth to all those who make him, by faith in him, their confidence: God himself (now) vouchsafeth to be speaker in the end of the Psalm, and to loin with his Prophet, by way of Post script, in the same, for further confirmation. Because, or seeing he hath loved me, saith the Lord, etc. that is, as my Prophet hath said, so I say: they who desire in sincerity, and with good affections to serve me, shall have good assurance from me, that I will be their deliverer in troubles, by the Angels at my right hand, and by all the creatures at my left. I will remove their fears; hear their prayers; bring their persons to honour, and their souls to heaven, where (at last) they shall be glorified in soul and body. This is the substance of that, wherewith the Lord concludeth the Psalm in words, spoken from heaven, to faithful men. And, they contain duties; and promises made to those that do those duties.  
Doct. 1 But, this coherence between the Lord and his Prophet, in the matter of a Prophet's function for divine things, teacheth, what agreement there should be between the Lord & his Ministers in the truths they teach. He that hath my word, saith God by jeremy (and every Minister should have it, and no other than it) let him speak my word faithfully, that is, report it truly, jer. 23.28. having it in his lips, and not buried in him, in a habit of knowledge, void of use. This agreement between God and Moses did show itself in all his ministry and service: who (therefore) received testimony, that he was faithful in all the house of God, Heb. 3.5. So, what God spoke to Micah, that (and no other, nor otherwise) Micah spoke 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 pass the commandment of the Lord, to do either good or bad of mine own mind: and what the Lord shall command, that will I speak, Numb. 24.13. for, so it should be, that we may be able in the whole work of our Ministry truly to say: this say not I, but thus saith the Lord. Our foundation must be jesus Christ: and, if we be good builders, we will lay upon the same, not the hay of our own devices, but the gold and silver of the pure word of God, committed to us, not invented by us, 1 Cor. 3.11.12. so should our agreement be with the Lord in our teachings, as David's was, and as Moses his was said to be. The reasons:  
Gods Ministers are his Ambassadors, 2 Cor. 6.20. and therefore Reason 1 must deliver his embassage, not their own tale: for, may the Ambassador of a King departed from the words of his charge, and say what he will himself, not what his Master hath commanded? or, if the servant of an earthly Prince may not, may the servants 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 divine truth, or to him who is Truth? Also, if it be so: then in the discharge of their Ministry, they cannot be called his servants, but rather their own men, or the servants of men. In this Psalm, the Prophet speaketh, and the Lord sealeth his words: the reason is: he spoke that which God could not but ratify: or, he spoke, as one that had spoken with God, knew his mind, and honoured his truth: for, if he had spoken otherwise, or of his own head; God could not have joined with him, who partaketh not with the weakness of man.  
Must there be such a sweet accord between the Lord and his Use 1 Ministers in the matters they teach? then is it necessary that they should know his mind that they may teach it: and know it by his word, that they may teach nothing different from it. And this knowledge they must seek day and night, Ps. 1.2. not the knowledge that puffeth up, 1 Cor. 8.1. or which so filleth them, that they become as a full run that will not sound when one knocketh upon it: but the knowledge of the truth in love: for, they must so know that they may teach knowledge, and teach such knowledge that God may seal to it when it is delivered. But how shall the ignorant in the Ministry, and they that cannot carry the Ark upon their own shoulders, do this? how shall they teach others that have not learned themselves? or teach agreeably to God; who know not his mind by his word, nor what is agreeable to him, nor what is contrary? O, that these men knew, or would know their fearful estate in this their great ignorance: but what the blind said for himself, that say I for these blind, leaders of the blind: Lord that they may receive their sight, Mark 10.51.  
A justification of those in the Ministry, who spoke the words Use 2 of God in their Sermons, 1 Pet. 4.11. for, such must needs speak according to God, speaking his word: which they do not, who not richly enough satisfied with his doctrine, in whom we are complete, Colos. 2.10. make their Sermons, through an unnecessary muster of foreign Authors and readings, somewhat like to that Inn at Beth. lehem, that had no room for Christ, Luke 2.7. Our Saviour contented himself with the testimony of the Law and Prophets only in his teachings: after him the Apostles did the like in theirs, Act. 26.22. so must we do: and speak the word, or according to it, if we will speak safely, or so, as that may be sealed with divine authority that cometh from us in the Pulpit: the duties, & promises made to those that do them follow.  
The duties of the faithful, are in affection, or effect: duties of affection are the love of God, and knowledge of his name: the duty of effect is prayer: the promises annexed are; deliverance in trouble; defence and safety; the hearing of their prayers; Gods being with them in their troubles; honours, life, long life, and days of salvation: for the duties of the faithful, the first of them is love: for, the Lord, being speaker, saith:  Because he hath loved me etc. 
BY love (here) is meant the love that causeth a strong dependence on God: a mighty vehement, firm, and fervent love: or, such love as is between young-married couples, Gen. 34.8. Deut. 21.11. they desire to be much together, and much to talk together: in absence, one to hear from another, and one to send to another. So they that love God firmly and fervently, as the word importeth here; do greatly desire his presence in the assembly, and (more specially) his more familiar presence in heaven: or they would be with him in his glory: and now in absence do much desire to talk with him by prayer to hear from him by preaching, as it were by letter: and to receive his love-tokens, that is, Bread and Wine in the Sacrament, whereby precious promises are confirmed unto them. This is the affection that the faithful do set upon God.  
Where we learn, Doct. that it is not every love that pleaseth him, but that which is vehement and sound, from a hearty lover. Those ceremonious jews that came not empty-handed to God, were thus reproved by Esa, the man of God: when ye come to appear before me, who required this of your hands? Esa. 1.12. It was because they loved outwardly, not in heart; or in a manner, not thoroughly, and seemingly, not so indeed. For, God never liked a full hand and an empty heart. And therefore when he taught his people by Moses, how they should love him, and not lose the labour of their love, he willed them to love him with all their heart, with all their soul, and with all their might, Deut. 6, 5. that is, to love him with all their powers, and with all they could do.  
This was repeated (afterward) by josua, who succeeded Moses in the throne: where he biddeth the people to take diligent heed, that they love no otherwise then by cleaving to God, and serving him with all their heart, and with all their soul, 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 every affection, but with the cord of that, which is drawn from the service and entireness of a heart that wholly and chief is directed to him. This the Prophet Micah calleth a walking with God, Micah 6.8. when we so love him that we go no farther than he doth; and yet go as fare. And so did Enoch; who (therefore) was said to have pleased God, that is, by faith and true repentance to have pleased him, Heb. 11.5. for, can two walk, together unless they be agreed, Amos. 3.3. Now, he that so pleaseth God; doth (doubtless) love him with all his heart: and such a lover was Enoch: when an expounder of the Law asked Christ, which was the great Commandment in the Law; he said to him: thou shalt love the Lord thy God, with all thy heart, with all thy soul, and with all thy mind, Mat. 22.37. what Moses (the shadow) had spoken, the same spoke Christ, the 
b john 1.9.  light; that thus, under two witnesses it might stand sure, that God requireth in his service, not seeming, but heart-whole Lovers. The reasons:  
That which is given grudgingly, or of necessity is not accepted Reason 1 by man; and God loveth a cheerful giver, 2 Cor. 9.7 Now, if man regard not an unwilling gift, and God require a willing heart in all that is given and done to him: then, the love wherewith we love God, must be free, not forced love; from a ready, not grudging mind: hollow affections are odious to men, and a friend expecteth from his friend some good will. Will that, which is odious to man, be pleasing to God? or will a friend look for true kindness from his friend, and will not God from us? is God less than man, or any friendship like to his.  
Reason 2 Secondly, he that made the heart, deserves to be loved with all the heart; not only with a piece of the heart, or corner in the heart: and, he is worthy of all love, in whom we live move, and have being, Act. 17.28. that gives us all good things, and can free us from all evil. This is God that made all, and hath power over all. And therefore who but God, and who in comparison of God deserveth so to be loved, and with such love? How much have some Parents loved their children, and some friends their friend? yet these were but creatures, and the love placed on some of these creatures, was but kindness lost: but God is creator, and the love we set on him so infinitely worthy is infinitely rewarded: and therefore how much and greatly is he to be loved more than all persons and things created?  
Use 1 A correction of the cold love that is in many toward God and religion: for, some pretend to love God, who have no courage for his truth, jerem. 9.3. and are cold suitors in those matters, which are not found, but by those who seek them in the zeal of fire. But he that loveth God truly and with all his heart, loveth earnestly and always in good things, Gal. 4.18. he is no unmedling Politic, like Gallio, Act. 18.14.15. but if religion suffer in the fire, he will burn with it. Many will say they love God; the swearer, the drunkard, the abominable adulterer, the most horrible sinner; and yet examine their love at the touch of their affection to goodness, and his holy Law, and ye shall find them professed haters both of him, and his counsels; neither caring for God, nor godly person, or counsel. Also, despisers of Church assemblies will say they love God; when yet they neither care for his spiritual presence at Church, nor to obtain his glorious presence in heaven: nor to speak to him by prayer, nor to be spoken unto by preaching nor to read his word, as it were letters, nor to receive his tokens: that is, Sacraments. But can a woman (truly) say she love's her husband, when she love's not his presence, nor cares not to come unto him? when she despises his talk, and scorns his tokens? when she had rather hear of any then of him, and, when no man's coming is more unwelcome, nor more unpleasing to her, then his?  
An instruction to put difference between the true love of the Use 2 godly, and the feigned of hypocrites: the godly love indeed, hypocrites in word; the godly act love, hypocrites dissemble love, having jacobs' voice, and Esau's hands, Gen. 27.22. the godly love God in his righteous Commandments to do them, in his godly Ministers to do for them: hypocrites will pretend to love God, and yet neither regard his word, nor Ministers: the godly burne with anger, as with fire, till sin be consumed, as dross; hypocrites are not mon where God is angry: 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 lukewarmeness: for, a true Christian is a true lover; loving where God loveth, and hating where he hateth: that is, loving righteousness, and hating iniquity, Psal. 45.7. A true lover, loveth God in his word, john 14.21. and God's word in the assembly: and he that loveth perfectly, loveth Gods children, Psal. 16.3. where the wicked love his enemies, making him their enemy. Now to love God's children, is to love as God's children do; that is, to love God for himself, and true goodness for him: so to love God's enemies, is to love, with God's enemies, malice, pride, covetousness, uncleanness, drunkenness, unrighteousness, and every evil way: briefly; to love God, is truly to love him both in deed and word: not in deed only, as that son in the Gospel, who said I will not, and yet went, Mat. 21.29. nor in word only, as that other son, who said; I will Sir, and went not, verse 30. for, can we say, that either of these loved as they should? and what then, shall we say of thousands that love not so fare? And this is the duty; the promise added, followeth.  Therefore will I deliver him. 
WE have in this word therefore; which is a word of inference, but signal not causal here; an effect of mercy in God, offered to all that truly love him, or in love with faith, cleave fast unto him: which is, that they shall not be loser's by any affection to him in the care of his service and commandments: for, as they love him in his truth, so he will deliver them in their troubles. And he saith therefore, making such deliverance the consequent, not meritorious effect of their love to him. For, no man's love is so strong that it can bind God by the work done: only he rewardeth his own graces with favour in his children and with the wages of mercy. He might command without wages, and we should obey without hire: yet he requireth not our service, without our benefit: and, if we love him as we should, he will deliver us as he hath promised. He will leave (a therefore) in our hand, such as is in the Text, for our better assurance; that is, if we love him, we shall be delivered.  
Doct. 1 From whence we learn, that the lovers of God need not doubt of his protection in any trouble, David was a true lover, he loved the Lord to do him service, and God the Lord loved him to do him good. When he called upon him in his days, that is, in trouble; his ears were never out of the way of his prayers: God heard his voice, and inclined his ear, as if he should lay it to his mouth, to hear him, Psal. 116.1.2. And, it is promised to his seed, that if they prove such lovers, he will show himself such a hearer of them in their troubles, and a like present Deliverer, Psal. 89.21, 22, 23.25, 26, 29, 36, 37. The thing is so clear, that a good man asketh this question according to the Scriptures; if (ever) any were confounded that put trust in the Lord? Syr. 2.11. As if he should have said: it cannot be showed that any such ever was. But this point hath been handled before, more than once: and the book of the Psalms, and whole book of Scripture is large in this matter. The reasons.  
Reason 1 If men of a good nature, will do much for their Lovers; what will not God do for those that love his truth, seeing the love that is weak in them, is perfect in him? Will a mother see her child in danger, and not run to help it? If a woman could forget her child whom she loveth, God will not forget those who love him, Esal. 49.15. And if a friend will take his friends part in adversity: God will (much more) deliver his in trouble. For (here) he hath spoken it, and we may rest secure upon the suretyship of his promise and truth, that cannot fail us in any extremity.  
Reason 2 Secondly, the lovers of God are beloved of him: and, will God suffer any to miscarry, whom he loveth? If he should, which were impossible, it must be, because their enemies are stronger than he, which were monstrous. For who is equal to the Lord in the heaven? and who, among the sons of the mighty, is like to him? Psal. 89.6. and who can do as he doth? Psal. 86.8.  
An admonition to Christians, that would have God's protection Use 1 in their troubles; to love him with faith and adherence. For, he that so loveth him, cannot but be loved again by him. Being loved by him, and in favour, what can do him hurt? What men? What Devils? Rom. 8.35, 37, 38, 39 If God wound him, the same loving God will cure him with the oil of his favour. If he send forth floods, nay whole seas of trouble, that same Ark of his loving favour will keep him, from drowning in those troubles. If his wrath burn like fire, his favour and love will quench it. If he send sickness into his body, and the iron into his soul: because he hath a favour unto him, and love's him; be will send health to his body, and speak peace to his soul. Where God loveth, and whom God savoureth; there, and to them, what can come but good? Rom. 8.28. His anger is but a father's anger, which is not anger but love: and his strokes, the correction of a father, which is not to hurt, but to make better. The godly have left this recorded under their experience in all ages, jacob, joseph, David, and a cloud of such witnesses, Gen. 32.10. & 45.8. Psal. 118.18. Psal. 103.17, 18.  
A comfort to all that truly love the Lord, whether Kings, or Use 2 persons under Kings. Such shall have troubles, specially if they serve in fear, and rejoice in trembling before Christ their King, Psa. 2.11. But God hath given his word, that no troubles shall rise above them, come the enemy on never so fast, and raise he troubles against them never so high. The waters could not prevail against the Ark: so, neither shall the waters, 
Gen. 7.17, 18.  or water-floods of combined enemies abroad, or seditious spirits at home be able to do any thing against the Sacred Ark of religious Sovereignty. For, God will not violate his truth, nor alter the thing that is gone out of his lips, Psal. 89.34. Hath he promised, if thou be his lover, that he will be thy Deliverer? then, love God with thy heart, and set no troubles to thy hearth for, thy troubles and troublers shall fly, as the mist before the Sun, scattering it. Abraham loved God, and he loved him greatly, and more than any thing beside: God (therefore) twice delivered him (in the matter of his Wife;) once from Pharaoh, Gen. 12.17.20. Again, from Abimelech, Gen. 20.6, 7.14.15, 16. The heart of jacob trusted in God: therefore Laban could not but do him good, Gen. 31.29.42. and Esau could not hurt him, Gen. 33.4. Saul had David fast in Keilah, 1. Sam. 23.7, 8. but, what could he do against him more than Stephen Gardner, and the other Butchers of the Shambles of Rome could do against the Lady Elizabeth, in the Tower, and Keilah where she was shut up? These things rightly considered; can any doubt that God is as good as his word to those that love him, and that he will keep his promise with Kings? So he discharged Queen Elizabeth of her prison and troubles together, and set a crown of pure gold upon her head.  
The love that we can show to God (the best of us, and the best of it) is but weak and simple; and yet, God esteems of it, and rewards it with a promise of deliverance in troubles.  
Doct. 2 Which teacheth, that we can lose nothing that we do to God, or for him, in his service. Among the other offerings of brass, and silver, and blue silk of scarlet 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 less; 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 work and labour of love; he saith not a work and labour of charge, that is done to God; he should be unrighteous if he should forget it, Heb. 6.10. that is, if he should do so, he should do otherwise then he hath promised. The reasons.  
Reason 1 If thankful 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 mind in a work, not the matter: and accepts the mind, 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? he that praiseth a little, will, in that kind, praise much, and accept all.  
Use 1 A comfort to the poor that can offer but a little in God's service. For, if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not, 2. Cor. 8.12. If we do what we are able, though it be small that we are able to do, it is welcome to God, Deut. 16.17. Two young Pigeons, Levit. 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 Lamb to the Altar; and the poorest, whose heart God hath made willing cannot want a mite, or the worth of a young Pigeon to offer to it, that is, thou must help forward the service of God, if not with the purse, yet with the mite of doing somewhat toward it, some other way: and thy work will be accepted. All the members in this body have their necessary use, and can do something; the poor as well as the rich. The head cannot say to the feet, I have no need of you, 1. Cor. 12.21. Let Papists and Pharises than praise and only praise rich alms; Christ makes more account of the Widows two mites, then of all that they give. O therefore what a comfort is here to a poor, if true Christian: seeing that even the poorest he that is such, cannot be unfruitful altogether, or without use, in the work of the Lord; and that God, rich in mercy, rewardeth even in a poor soul, weak love, and poor doings, where a heart is not wanting to do better, and to love more earnestly, if he were able. This may comfort him, in the evil day when it comes, and it may come he cannot tell how soon, For, if Pestilence should be sent, if some other destroying sickness 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 give the Gospel, or to the Professors and teachers of it for God's sake, who will not forget his work and service that he hath done, and and who giveth the full cup of life for a cup of cold water.  
A terror to those, who being able to do much in the service Use 2 of God, love never a whit, or coldly, though a little be accepted, done willingly in that respect, and with a good mind. Remember this, ye that forget God, he may bring you down in trouble, though now ye be aloft in a flourishing estate of wealth & peace. Suddenly ye may be made poor; or, if your riches remain with you, you may bear this voice, a voice very doleful and bitter to all that are rich in their Mammon, and not rich in God; O fool, this night, thy soul shall be required of thee, Luke 12.20; or, this night, that is, very shortly and terribly, they will fetch thy soul. Then: what grief will it be, and death to remember, what good ye might have done, which ye neglected to do in your wealthy, and healthy days? They that turn many to righteousness, shall shine as the Stars, Dan. 12.3. Now, whether is better, to shine as Stars in heaven, or to burn as brands in hell? Ye (therefore) that could have spent hundred, by your yearly coming in (and have spent some, vainly) and not one, nor near one in all your life, to the furtherance of God's service, by doing something toward the Ark of a teaching Minister in the place where your chief house stood, and family did continue; Ye that by your countenance and place, might have turned many to righteousness, and yet loved so hotly for yourselves, and coldly for God, that the winning of souls was none of your care, but rather the gathering of riches and friends: and ye who, having Tenants and followers, might have constrained them by a wise eye, to have kept the way with yourselves, to God's house, and good order in God's house, being assembled there; had rather go with a few then with your train thither, and rather leave them, that were in the assembly to their own foolish ways; then watch over them for the ways and duty of reverend worshippers at Church, during all the time of prayer and preachings then: ye that have (thus) neglected to do good, or gloried to do evil, being (therefore) not lovers of God, but rather haters of him; What will ye do, or say, when the day or hour cometh that ye must go from house to grave, Psal. 49.14. and leave your riches to others? verse 10. Surely a good conscience, in those matters, will be more worth than all the goods, Manors, or Lordships ye had or desired more than the love of God, in which only is true happinenesse, and peace, Ye have refused to serve him that giveth the best wages; and did choose rather to serve for trifles, then for an inheritance; and for corruptible things, then for eternal; therefore God gave you these small things, dealing with you, as Abraham with the sons of his Concubines, who gave them certain gifts or moveables, and sent them away, Gen. 25.6. For so these and these only are your portion, hold them if you can: the inheritance is Isaac's part, and the right of the sons. And now, what will ye do when ye can live no longer? to dishonour God, and to honour yourselves, your children, or kindred above him? your hope cannot be in him whom you loved so little and coldly; and who is a most bountiful Master to all his followers and lovers, giving them (here) for their spiritual repast, the royal feast of a good conscience, and in heaven Kingdoms for their service; for imperfect obedience, perfect glory, and for short troubles long life: but now as Elisha, a Prophet in Israel, said to jehoram 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 hour of death, ye must go for comfort to your lands, and Lordships, and large heaps in which ye trusted; or to your drunken cups, fellowship, companions, and such Prophets of your father's house, the Devil: God will not look to ward you, nor see, that is, know you, in that hour, verse 14.  
But doth God thus remember every little thing that is done to Use 3 him in his service? The unthankful among us than are taxed, who remember no benefit bestowed upon them, or good done for them, though never so great. The best we can do to God, or for him, deserveth the pay of shame, and no better recompense: 
Luk. 17.80.  and yet God rejecteth not our weakest love. Men may deserve much at our hands, and sometimes do; when (nevertheless) we reward their good with evil: for their friendship, become their enemies; and fight against them without a cause, Psal. 109, 4, 5. We should do good for evil, and pray for them that hurt us, Mat. 5.44. We (contrarily) do evil for good, and hurt them that pray for us. Is this to follow God, or to be like Christ? even a heathen Monarch, Assuerus by name, may condemn such. For he kept a book of records, wherein were written all the memorable good deeds that his Subjects had done unto him, hating to be unthankful, Hest. 6.2.3. But so fare are many Christians, at this day, from keeping any book of thankfulness in their heart, or of records in their houses with this Pagan King; that they rather blot out all good deeds with present evil will; and no sooner receive a good turn, than they (instantly) bury it, that it may never rise up to givethankes to the giver. The second promise and duty follow.  I will set him on high, or mount him, because, etc. 
SOme alteration there is in the duty; the promise is of deliverance from troubles, as before. For, to set up on high from dangers, is so to free the godly from distress, that neither their enemies on earth, nor wicked spirits, that are their enemies, in the air, shall be able to touch them with any mortal wound. The speech is taken from the manner of fortifying, used in wars: where, for more security, towers of defence were set on high rocks and hills. Such fortresses, or mounted-houses of safety will God provide and establish for those that know, that is, confess his name; when enemies vex them, or plagues threaten them, or troubles draw near unto them. By the name of God is meant his holiness, and excellency; or whatsoever things he is known by on earth, as men are by their names; as his titles, works word, properties, and (sometimes) himself. 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 over us, and care for us, we confess and believe the same, with a resting thereupon, in all our troubles? Before, we heard of believing 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 do men so much and usually, trust their rich friends, but because they know they can help them, and are persuaded they will? and why serve they great men rather than poor men, but because, in like manner they know that great men can prefer them, where poor men cannot? so, they that know what a rich rewarder God is of the least things done to him in his service and worship, and how able so to do, cannot but love and serve him.  
Now, where the love and knowledge of God go (thus) together; Doct. we learn that God is not loved where he is not known, that is, acknowledged to be as he is in bounties and power: Therefore the exhortation of David to Solomon, his young son is: First know the God of thy fathers, 1. Chron. 28.9. as if he had said: chief, and before all things know this, or know him in his power, and be perfect in the book of his goodness, that is, know his power that thou mayest fear him, and his readiness to help, that thou mayest set thy love upon him. He addeth; and serve him with a perfect heart; that is, uprightly, and as he will be worshipped, which none can do that knoweth not the laws and manner of his service: and so, sound and sanctified knowledge is the mother of christian devotion; not Popish ignorance. Certain wicked worldlings are reproved in the book of job, as contemners of God, the reason is; they desired not, or they cared not for the knowledge of his ways, job. 21.14. and how could they (then) but be irreligious in heart, and impious in behaviour? for, not knowing God's power, what should contain them? and ignorant of his kindness, what could allure them to be other, or to do otherwise? Did that land love God, wherein by swearing, and lying, and killing, and stealing, and whoring they broke out, and blood touched blood? It is out of question it did not, and why did it not? the Prophet tells us: 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 impiety against him, and unrighteousness against men? where men know not his goodness to love him, not power to fear him, what will they not do? And (here) one saith well, That an ignorant heart is a sinful heart; and a Man without knowledge, a Man without grace: for, without knowledge, the mind is not good, Prou. 19.2. And, if the mind be not good; what can be good; it being certain, that what the mind is, that the man is? The scornful, and they that took pleasure in unrighteosnesse, could take no pleasure in God, and what took the taste of God so and so much out of their hearts, but the ignorance of his ways? It is said, they hated knowledge Pro. 1.22. and could not abide counsel, ver. 25. The reasons:  
God cannot be beloved, where he is not desired: for, no desire; Reason 1 no love. But he cannot be desired where he is not known; for, no 
b Ignetis nulla cupido.  knowledge; no desire. And therefore they that do not know him, cannot love him.  
Secondly, we cannot love, where we cannot trust; but faith Reason 2 is in persuasion: and persuasion (except it be of fools that believe every thing) is a high degree of knowledge: for who is, or can be said to be persuaded in a matter that knoweth not whether the the thing be so or no? must not the heart be assured? and can there be assurance in the heart without the knowledge we speak of?  
Reason 3 Thirdly, knowledge is the wellhead, from which all good affections come, as waters from their fountain. Now, if it be the wellhead of all good affections: then also, of the love of God, which is a good affection: that it is such a fountain of good affections, may appear, in that the reason of our love of God, faith in God, fear and reverence of his Maieftie, is, because we know him, and him chief and singularly, worthy to be loved, believed in, feared, and reverenced of all men, above all things.  
Use 1 A conviction of all those, who think: they may love GOD sufficiently and well enough, in their great ignorance of his justice, goodness, holiness, providence, power, Truth: for, what stranger loveth, or can love a man so well, as he that knoweth how worthy he is of love, and what parts are in him, deserving both his love, and best regard? Now, ignorance is a kind of strangeness from God, and ignorant persons are strangers to him. How (then) can they love God so sufficiently, or in any measure to those that know him in all his properties, and excellent goodness: where they are acquainted with nothing in God, by his word: and, neither know his wisdom, nor goodness, nor power; nor how true he is in his promises, nor how just in his commandments, nor how holy in all his ways; nor how good he is to them, nor how great his power is for them, and providence over them? Let them consider this, who mean to live and die in their ignorance, and doubt not but they may and do love God as well, or better, than most of these Scripture-men do. It were strange they should, having no means of loving him, comparable to these: and, they may as well persuade themselves, and tell others, that they can, and do love the Man whom they never saw before, neither heard of, as much or better than that man, in whose house and from whose hands they have received innumerable kindnesses and fruits of love: but, who will believe it? so, who will believe that they that are mere strangers to God by ignorance; that are not brought up in his house, as his children are that live at home with their father; nor see his kindness in his word and benefits, as they daily do; nor grow up in his presence by the nursery of religion, which maketh the godly partakers of the divine nature, 2 Pet. 1.4. should as freely and truly love God as his household children can, and, (which is incredible,) better then the most do that have their education from him, and breeding under him by his word, and Sacraments?  
An admonition to the godly, so much as they desire to love Use 2 God, so much to seek to know him: for, so much knowledge, so much love: they that are contented with sleight knowledge, can love but slightly. Hence it is that some in the Gospel, having tasted how good the Lord is, go from strength to strength, till they appear before God in Zion, Psal. 84.7. that is, at Church, in the assembly; or, (as it was foretold by David) run to and fro, that knowledge may abound: where others (finding no such delight in the banqueting house of God's graces,) though the Ark of teaching be placed, near them, in a Preachers mouth, as in the Tabernacle thereof, will take no pains, and have no desire to come unto it. David danced, with all his might, before the Ark, 2 Sam. 6 14. for, David was bred in the knowledge of God, by his Testimonies: but scornful Michael despised him for it, verse 16. for, Michal was brought up in saul's Court, where God, and the knowledge of God, were great strangers. They that, in the captivity, knew jerusalem, preferred her, and the God in her, to their chief joy: they that knew not jerusalem, neither jerusalems-god, said in her day; raze it, raze it to the foundation thereof, Psal. 137.6.7. So, they that know God, and his doings in the Sanctuary, Psal. 68.24. will love his presence in the beautiful assembly; the spiritual Babylonians, that know neither him, nor them will neither seek the Lord nor his face, Psal. 105.4. but, calling jacob, the castaway, and Zion the place, which no man seeketh after, jer. 30.17. cast of God, and his reverence: and, when they should sit under the Preachers chair, set themselves in the chair of scorners, and so become, (rather) despisers of God, than lovers and followers. This would be thought of before the decree come forth, Zeph. 2.2. that when it is sealed with Plagues for sin, by Pestilence, wars, dearths in the Land, or some other way, we may be spared with those that love the Lord unfeignedly. Now is the time to seek to know God, that we may finde to love him: and when other days shall come; those times will be rather for our rejoicing then discomfort, because we have obeyed, and loved him; or, because we have publicly at Church, and privately at home served him: honoured him in his word, and reverenced him in his Sacraments: profited by his counsels, and turned at his corrections.  
Quest. But some may say; Quest. how shall we attain unto this knowledge of God, that we may love him?  
Answ. I have told, Answ. and Solomon tells you, that you must seek it; that is, use much industry and pains to get it, Prou. 2.4. or seek it, as you would seek for silver, which you will readily do; and search for it, as for treasures, which you will nor fail to do. It is a jewel, and we must think none so good. Now, what pains will a man take to find a jewel, and what care to keep it? more plainefully should we seek this jewel, and more deeply hide it in our hearts, than all jewels, Matth. 13.44. If (then) we mean to be owners of this excellent jewel of heavenly knowledge, we must cry for it by prayer, call or inquire after it by conference, seek it by reading, search for it by meditation, and incline by hearing to it: then shall we find knowledge, and understand the fear of the Lord, Prou. 2.2.3.4. The last duty followeth, and diverse promises (also) made to the doers thereof.   
VER. 15. He shall call upon me, etc. 
BEfore it was said that he who loved the Lord with faith, and knew him by his testimonies and word, should be delivered: it is (now further added, that he, that will obtain so great favour, must keep the path of the means unto it; and call in prayer, if he will be answered by deliverance. But this must not be every kind of prayer, as appeareth by the joining together the sentences, but that prayer, or strong cry of the heart in prayer, that is joined with knowledge, and standeth in love: that is, he that will pray with hope, must both know the Lord, confessing his goodness; and love him with relying on his truth. For, in the law, the blind and lame were rejected, Mal. 1.8. So now, the blind sacrifice of ignorant prayers, and the lame of praying weakly, and without the affection of confidence in God, are no reasonable service of him? God's children speak with vehemency, saying, Abba Father, or twice father; and not softly, as afraid, but loud 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 understanding: knowing that all that pray not with knowledge, pray with loss For, they cannot watch the success of their prayers, nor tell how they speed, not knowing what they prayed for And without this experience who can be thankful? and without thankfulness, what can the hope be, but loss? H● that is not thankful for an old good turn, looseth a new: and therefore prayers in a tongue that men understand not (such as the prayers of the ignorant in times of Popery were) are prayers of hindrance, 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 love him. But I pass it, as not being in the Text, and because enough hath been spoken of it already. That which these words directly aim at is; that they they that will be delivered must use prayer the mean of deliverance. And this Prayer is a calling upon God, to wit in Christ: darkly then, plainly now: then to come, now come and glorified: which is seen in four things; as supplications, prayers, intercessions, and giving of thankes. 1 Tim. 2.1. By supplication is meant that kind of prayer, or thing in prayer, whereby we crave the turning away of evil things from us. Prayer, or obsecration is, that wherein we desire all good things necessary for us. Intercession, that, by which we pray lovingly for our friends, and charitably for our enemies: and giving of thankes that, which upon the receipt of a favour, goeth, with praise in our prayers, to him that gave it. Now, he that will see the salvation of God, must do all this. In all these, he must talk with God as did M●ses: and he may talk with him, as with a friend bringing good affections to the words of his prayer. In the 50. Psalm, and 15. verse God promised deliverance to his children in the day of their trouble: but with the condition of Prayer, as here; Call upon me; as if he had said; if ye will have my help, or, if ye will have me to help you, pray. So, Christ our Saviour, promising ease, that is, deliverance, to all, who, for his sake, are laden with troubles, and labour of wrongs; bids them to come to him, as if he had bidden them to call upon him, if they will be cased, Math. 11.28. And the Lord will be found, but it is of those that seek him with prayer, Math. 7.7. jehoshaphat so sought him, and found his help against the children of Ammon, and Moab, and Mount Seir, 2. Chron. 20.10.22, 23, 24. And, Solomon, in the Dedication of the Temple, desireth God to incline to his people in their distress; that is, when in peril and terror, they confess their sins, and make their supplications to him, his prayer is that he would deliver them: but it is with condition, as before, 1. King. 10.31.33.35, 38, etc. For, there is no such means of access to God as prayer; neither doth he answer, out of the heaven, to any thing that we prefer to him, so directly, as to prayer, and he delighteth in the soul of his sacrifice more than in all burnt-offerings. If the great waters burst in, it is prayer that must cast up a bank of stop unto them, Psa. 32.6. Many times God delivereth without prayer; (which should make us more thankful, but not less diligent to use the exercise hereafter) but prayer is Gods own ordinance, that bindeth him to deliver us. By it, he giveth us his earnest, or somewhat in hand to confirm unto us the light of his salvation in this mid-vale of darkness. By it we have a sanctified right to the creatures, 1. Tim. 4.5. By it we receive the key that opens God's treasures, and pulls down his mercies upon us. Math. 7.7. By it we come into the Presence, and have speech with him that is greater than all Princes, Gen. 18.22, 23, 24, etc. By it, if God be ready to strike, we hold him back, as it were, that he cannot execute his judgements, Exod. 32.10. and by it, we confess that we receive and seek all good things at God's hands, running to him in our wants, and rejoicing in him for our welfare. If (then) we look to be delivered in trouble: in trouble, we must pray to the Lord our deliverer. The reasons.  
Reason 1 God looketh when deliverance cometh, that we both acknowledge him to be the giver, and thank him for the benefit: which we cannot do but by prayer. For so, in obsecration we seek unto God, and in thanksgiving praise him. We go out of ourselves for help to him; and being helped, we say: Not unto us (Lord) not unto us, but to thy Name be glory, Psal. 1 15.1.  
Secondly, it is of the Commandment and Ordinance of God that we should pray, that is, call on him in our troubles, Mat. 6.9. And what good Christian will not make conscience of God's Commandments to keep them, and Ordinances to do them? we make conscience (or should) of killing and stealing, because the Law saith, Thou shalt not kill, Thou shalt not steal. So it is God's Commandment that we pray in our troubles: and shall we be troubled, and not call upon God; that is, pray unto him, as we are commanded?  
Thirdly, prayer is a part of his service, Psal. 50.23. and the Reason 3 wicked that do him no service, are said not to pray, Psal. 14.4. Now, is prayer a part of his service, and shall we refuse in our troubles to serve him? that is, in them, to pray unto him, and to call upon his Name? And as it is a part of his service; so it is a mean of our salvation, joel 2.32. I say then: desire we to be saved? or if we long not to be damned, let us pray.  
Fourthly, a benefit is worth the ask, and we make suit to Reason 4 those that can do us pleasure. Is not deliverance in troubles, a benefit? and shall we think much to ask it? or do we make such suit for a worldly pleasure, and shall we give no attendance about his Courts, that giveth us the pleasures that are for ever?  
An admonition (therefore) to be frequent in this duty which Use 1 so much concerns us, and brings so much good unto us. It is the tower of the faithful, and in all adversities, the godly fly unto it: It is God's seal upon 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 between God and us; we sending up ou prayers to him, and he sending down his blessings to us. It maketh the righteous in calamity, to go upon other feet, than the feet of daniel's image, which were partly clay, partly iron, Dan. 2.33. for, they walk not staggeringly upon their doubts, but upon fast ground; knowing that he is faithful 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 devil's malice, nor distrust God's loving kindness; but (then) believe most, when they see least, and show greatest courage, when there is greatest cause. In a danger (otherwise incurable) and when worldly wise men know not what to do, and when all their cunning is gone: the godly (that give themselves to prayer,) know both what to do, and where to find succour: for, they continue calling upon God, till those raging and untamed floods of trouble be gone, and God send deliverance from his holy habitation in heaven.  
Use 2 A terror to those, who neither speak to God for blessings, not run to him in trouble. Such, beside the brand of Atheism that they bear in their mouths, full of the dishonour of God, and empty of his reverence, have no promise to be delivered out of any adversity, and stand in state of damnation with all that call not upon God. They cannot say with the three children of God in the fiery oven; Our God whom we serve, will deliver us, Dan. 3.17. but the God whom we never served; and therefore cannot in justice deliver us, but suffer us rather to perish in that flame, that burneth up the , as dross. And since a confession that there is a God standeth not without a prayer of confession due unto him: they denying the one, how can they but be deniers of the other? And denying God, how can they with comfort look for the salvation of God? Let them consider this, who neither at home, nor in the assembly, once a week, call upon God: or if their lips go, their heart is not in the business of prayer. Some cannot pray, but in the Church: and some will not pray when they are at Church: what difference between such, and deniers of God? One sort salutes him not at all, and the other with lips, without a heart. Further, if God should again send some contagious death and mortality among us: what good could these unprofitable limbs in the Church do, for the removing 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 fins: and send again for the Pestilence; though, when it is come, they can neither help to cure it, while it rageth, nor the scar of misery and desolations that it leaveth behind it in particular places, and in the common state, when it is gone. And now, that the bloody Esau: of Rome prepare with such cruelty, and numbers to devour poor jacob: what can these do, but strengthen them, & weaken the righteous as they do by horrible Atheism? They cannot deliver themselves: and (which is worse) they cannot but draw the Gospel with us (further) into bondage. Let God threaten our harvest and corn fields with ill weather and forcible tempests; what good do these, wanting the key wherewith Elijah shut the heaven, and opening it wider and further by their blasphemies? And, as they do no good; so, as doers of great harm, by provoking the Lord with their monstrous villainies, they increase the wrath upon England. Nehem. 13.18.  
But (further) the Lord (speaking of the righteous) saith; He shall call upon me, that is, he shall go to no other for help in trouble. Which was the practice of the Fathers in the old Testament, Doct. 2 and teacheth; that God only is to be prayed unto.  
For God so commanded, Psal. 50.15. and the godly, yea every Reason 1 one that is godly must so do, Psal. 32.6. So, Psal. 34.6. The poor man cried, and the Lord, that is, he to whom he cried, heard him, and saved him out of his troubles, Thus did good jehosaphat, and the chief of judah with him: for his eyes and theirs, were to God only; not to Abraham, or any Saint departed. 2. Chron. 20.12. And in the New Testament, Christ directs us by form, Math. 6.9. and charges us by precept, Mat. 11.28. to come to no other than 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 commandment, or practice: and the prayer taught by Christ, (the most perfect and best that ever was taught) doth prove as much.  
Secondly, the object of our faith must be the subject of our Reason 2 prayers, Rom. 10.14. That is, to him only we must pray, in whom only we believe. But this is no other than God.  
Thirdly, none can help as God can; and none can where he Reason 3 will not. And therefore he only and none but he, that is none but he that is God, is to be prayed unto. Or▪ from God alone come all the means of our deliverance, the wise using of them, the success and blessing upon them: therefore to him only 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 only shalt thou serve, Math. 4.10. Out of which answer, I reason thus: Prayer is a service and worthy of God: but we must worship and serve God only; and therefore pray to him only.  
It taxeth Popish Liturgies, Use. and forms of Prayer to Saints departed.  
Exceptio 1. But they say, (that so call upon the Saints) that they pray not to them to help them, but to speak for them; not to be Saviour's, but Mediators.  
Repl. But the Apostle tells us, that there is one Mediator (he speaketh of no more) and therefore but one (only) between God and Man, 1. Tim. 2.5. giving instance in Christ, both God and Man. His meaning is, that God the Father hath made to Christ the Son a Deed of gift of being that one Mediator between him and us: and that every gift and grant that is made passeth in his name; and whatsoever is recovered to us, pertaining to redemption, is entered in the title and right of him, and given to us, 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 chief royalties of that only sufficient & most mild Mediator between God & us, the God & man Christ jesus. Besides; he that will take upon him to be Mediator, that is, in this manner, to be Spokesman between God and us: must be (perfectly) able to save all them that come to God by him, Heb. 7.25. but what creature (be it the mother of Christ, though, otherwise, a most blessed woman; be it (I say again) the Mother of Christ, or any other that have died in Christ, or for him) is able to save a soul? and, if not able to save a soul, than not allowed to be Mediator for it.  
Exceptio 2. But they further say: Saints are Mediators of intercession; and Christ, and he (only) the Mediator of redemption.  
Repl. But this answer is no other than that which was confuted before: and, it is a distinction without a difference; like to that answer of the Physician's 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 diverse, that differ not: for, what difference between a Mediator, and Intercessor? Is not a Mediator, one that laboureth between party and party? and is not an Intercessor the same.  
Exceptio 3. But who, that hath offended the Prince, cometh directly into his sight, and not by some way made for him, by his Nobles, or some in favour about him?  
Repl. Be it so, and be it granted also, that we dare not come to God offended without a Mediator: have we not a Mediator, who (as hath been said) is able to save all that come to God by him? and what need we to care for the favour of Noblemen, or other, when we are sure of the King's eldest Son, whom the King himself so loveth?  
Exceptio 4. But it is presumption in a mean person, to come to the King's eldest Son without a Mediator?  
Repl. It may well be so, and want of good manners too, if we speak of earthly Princes and suits: but it holdeth not in this question: for, we are invited to come to Christ boldly; and by him to his Father. Now, what presumption is it to do as we are commanded? was David, were our Fathers, was the Centurion, the Publican, the lost Son presumptuous? that so did, Psal. 51.1, 2, etc. Mat. 8.5, 6. Luke 15.25. & 18.13, If the Prince shall appoint one, by whom, and by no other, we should put up our petitions to him: should we not do it by him, and by no other? But God will have us to offer our prayers to him by Christ: and, shall we offer them to him by the Saints? shall we do what he hath not bidden us, and shall we not do what he hath commanded?  
Exceptio 5. But the Saints are merciful.  
Repl. Though they were while they lived, and now in glory, be merciful; that is, generally desire the good and glorification of their fellow-members: yet where is it written, that they particularly do this, and severally for every member? or, how can the Saints that are in heaven know our necessities now? Is not the contrary (rather) plainly testisied by Esa, where he saith; Abraham is ignorant of us, and Israel knows us not? Esay 63.16. or do the Angels know our thoughts? I am sure they have no ears, with which they can take our words. And, for their mercy though it be great: was ever like affection found in Saint or Angel toward us, as was in Christ, who dispensed with his glory for a while, and laid down his life for our sakes? Or, must he be entreated himself, who is appointed, under scale, by his Father, to make intercession for us? The Highpriest under the Law, was the figure of our merciful Highpriest in the Gospel: but, when was ever Mediator made by the people unto him? or any joined with him? or any means used to appease him? And shall not the figure and truth agree? but I leave the further debating of these points to those that writ purposely of them: and pray all those that have received the love of the Truth, in this matter to enter their suits in a right title, that is by Christ only, and not amiss, with the moles and Backs of Rome, by Angels and Saints. So much for the duty; the promises follow.  And I will answer him. 
IF we call, God will answer; if we pray, that is, pray as we should, he will hear presently, and thoroughly, as with both ears: when we cry, as men in danger, he will be with us, and our helper at hand: which cannot be but a great spur e of encouragement to prayer, and to prayer that goeth not out of feigned lips. To hear (then) in this place, as in many other places and Texts of holy Scripture, is to hear with favour; and readily, with an open ear.  
Doct. 1 And this teacheth, that if we be not heard in our prayers, the fault is in ourselves; for, there is (always) a readiness in God to hear us. When a righteous man crieth, the Lords ears are open unto him; Psal. 34.15. and his hand is near, to save him, verse 18 the like in Psal. 145 18. again, they that are saved, that is, delivered from dangers by their prayers, are heard when they pray: but whosoever calleth on the name of the Lord, that is, truly worshippeth him by his word, is so saved, and so heard, joel 2.32. let such an one but call, he is answered; and pray in distress, and he shall be delivered: for, God is rich unto all, or a hearer of all, that (so.) call on him, Rom. 10.12. that is, he shall not only avoid the wrath that is threatened; but, (as an ouer-plus) enjoy the merits that come. So Noah and Lot, calling upon God, were not only delivered from the storms, of their time, but received great blessings. And, David that was delivered from Saul, was made next King to Saul. In times of persecution, when the Sun became black as a pot, and the heaven of the Church was covered in showers of blood; Christians were not only (many of them) pulled out of the fires of those Sodom-ages, but had also in their prisons and dens, and dark dungeons sweet hear, and joy unspeakable. The Host of Israel was so discomforted under josua, 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) cried to the Lord, but he heard them not; the reason was: an execrable thing was done in the Host, verse 11, 12, 13, So, many ask and receive not, because they ask amiss, jam. 4.3. and David, though always beloved, was not always heard when he prayed: the  was in himself, and no want in God. The reasons.  
Though a kind father love his son dear and tenderly; yet Reason 1 he will refuse to give him somethings that he asketh: not because he loveth him not, but because the things he would have, are either not fit for him, or not fitly asked by him. So God, who is most ready to hear, and fare surpasseth all earthly Parents in love and tenderness; doth sometimes turn away, or not hear. It is because his children that (then) call upon him, are not sit to be heard, not because he is not ready to give or grant what they shall necessarily and lawfully ask of him.  
Secondly, if there should be any unreadiness in God, or let in Reason 2 him; it should be because he wanted either will, or power to help us. But there is none so willing, and who may compare with him for power? The two brazen Pillars of his Temple are: the Lord will establish, and, in him is strength, 1. Kin. 7.21. and these two in God, (jachim, and Boaz in him) cannot be sundered.  
Thirdly, experience of times, and examples of persons, whom Reason 3 God hath heard (so many, and in so many troubles.) have sealed up, that God is a present and ready hearer of his children that call upon him.  
An instruction (therefore) when our prayers return without Use 1 success to enter into ourselves; and (so doing) to consider what corruption in the matter of our prayers, manner of making them, or in us that pray, doth deny us hearing at God's hands. It may be there is some execrable thing in our minds, un-put away. It may be the matters we asked, were such, as God hath not promised to give, or did defer to give at that time, for causes and purposes best known to himself. It may be that our manner of ask was naught; desiring our deliverance more greedily than his gloric, and outward things more earnestly than his kingdom. And, in this search let us imitate the wisdom that is often to be found among worldly men. For, if they having a suit to the King, or some Noble man at Court, miss of the success and issue they hoped for: they begin to take themselves aside in the matter, and to reckon with themselves in what circumstance, point, or points they sailed, that the business went against them: and, having found their oversight they seam by it, to be wiser against another time. So, when in dealing with the Lord, in our prayers, we find that our cause sals to the ground, and we are not heard, as we expected: we should reason with ourselves (religiously) for what offence, in matter, in manner, or of our persons, God hath dismissed us without hearing, or refused us in the prayers that we made unto him: and having found the fault to be as (if we seek as we should) we cannot but find to be (all) in ourselves, & no blame in God; we should further learn to amend that fault, & to beware of all such untowardly coming to God hereafter. 
Psal. 66.18.  If we pray in our sins, or (without repentance) in any sin, we must not look to be heard; nor, if we pray without the putting away of wrath, and the leaven of bitterness. If we ask not temporal deliverances and blessings with a reservation to Gods will, we must look to be denied; much more, if we ask things that God hath forbidden, as his vengeance upon our enemies, their fall, and our rising by it; we deserve not only to be denied, but to be heavily plagued for our profaneness. And, if we would not be put back with shame, when we put up our supplications to the throne of God, we must keep in with him: at least we must not provoke his wrath by such a general unreformednesse in tongue, and manners, as reigns at this day. For who, that means to obtain his request at a man's hand, will wilfully provoke, and displease him? Let us learn this for ourselves; that if Pestilence come, or some sickness contagious, or a dearth ever the land, or some other affliction; we may have hope, when they, who (sin wilfully) can have no boldness; and therefore must needs despair, or have small comfort in their prayers, when in trouble they call upon God.  
A comfort to those who labour to take all impediments of Use 2 hearing out of the way of their prayers by good affections, and a holy life. For they that pray with Faith, and Repentance, need not to fear, when they cry unto 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 seethe not, yet his eyelids consider, Psal. 11.4. that is, the godly in trouble, may think him absolutely gone from their help, and that he is deaf in heaven at their prayers: but when he winketh at the ways of those that vex them, he sleeps not in them; neither, when he takes day with his afflicted, and puts them to a new-hearing, doth he forsake their cause or them in adversity; but only tarries the time, when he shall see it best, who (only) knoweth when it is best and fittest for their deliverance. God's eyes are not so shut at any time, but he sees under them what is done in the earth: and when evil is devised against the righteous, the bright eye of the Lord is upon the first thought, and imagination thereof. It doth not (presently) seem so to us, because he takes leisure and respite to bring things to light: but whatsoever we think or judge to the contrary, so it is. And this, 
d The Bishop of London D. King in a Sermon preached the 5. of November. 1608. at .  The" sometimes Reverend Father of this Church, and Rightworthy" trumpets of the Gospel, hath justified plainly & clearly in Gods" severe watch over the Powder-traitors, saying: That he went" with them in the whole course thereof: that he saw them, when" they trudged to Douai, and gadded to Spain, and marked the" hissing of the Bee of Egypt to the Fly of Ashur: and noted all" the intelligence that passed between the Leaguer jesuit in England," and the Leigers of Flanders and Spain: yet he bewrayed" nothing of this at first, but sat as with his eyes shut, & let them" run on, till they had run themselves to perdition. After, he" shown that he slept not in so great danger toward us; but brought all to light, and what the wicked had done; which he manifested by their own confessions, and by public example, as upon an high Stage. So when he seemeth furthest from hearing, he heareth the very silence of his servant's prayers, Exod. 14.15. Psal. 55.17. And therefore the comfort of the righteous abideth firm; which is, that when they call they shall be answered, first or last, and always in due time. So we have spoken of one of the promises, another followeth, which is of deliverance; but otherwise then hath been spoken of.  I will be with him in trouble, I will deliver him. 
BEfore, we heard of deliverance: but (here) it is promised, in a strange manner, to the righteous: and that is; that God will (as it were) put himself into their troubles, to make himself a party in them: and (so) be their deliverer: for, by his being with them, is not meant (only) his being so by an infinite Essence, and general providence; (for so he filleth all things, and is with all his creatures;) but his being with them in a more special manner, and more particularly, by his Spirit of promise and comfort in their troubles: it being certain, that the souls of the righteous sometimes eat, and drink, and feast with Christ; and at other times cry much, and ask many watchmen for him, before they can find him, Cant. 5.5, 6, 7, 8. The meaning (therefore) is: that God will as soon be foiled (himself) by the trouble of the righteous, as suffer his children to perish in them.  
From whence we learn, Doct. that the godly have the Lord (always) a present deliverer in great troubles. They shall wade through many afflictions: but, when they begin to sink, his hand is ready to save them, Mat. 14.30.31. Psal. 89.19. He is always present with his Church, but more familiarly, in great troubles: as a good father is always affected to his child; but more tenderly, in some grievous sickness. And as a King doth show a more loving countenance to his household servants at one time then at another; (sometimes) frowning, and (sometimes) smiling upon them: so the King of all the kingdoms of the earth, doth not (ever) alike graciously show himself to his dearest people, (though he be never from them, more than the King from Court;) but sometimes in the smiles of his mercy and sometimes, frowningly in displeasure, he looks upon them. Yet, howsoever mortal Princes may change their favours; God will never leave his children. The Prophet David set the Lord always before him; Psal. 16.8. that is, committed his ways in all matters to him, or made him Arbiter of his paths: and his reason was; he was at his right hand, or his ready hand, who always hedged him in with his power against present evils and dangers to come. When they that were humbled for their rebellion against the words of the Lord, cried with faith to him in their affliction; they were instantly delivered from their distress, Psal. 107.12, 13. God was within call, and so near, that if they had, in that case, but sighed to him, which is a lesser matter than to cry; he could not but have heard, of whom the Prophet saith: My sighing is not hid from thee, Psal. 38.9. And when the three servants of God were in the fiery furnace, God was with them in it to preserve them; Dan. 3.25. and in the King's heart to bring them forth: for, the King spoke and said; Shadrach, Meshak, and Abednego, the servants of the high God, go forth, and come hither, Verse 26. Thus God, as a partner in sort, communicateth with the righteous in their troubles, being at hand to save them from all adversity: The Reasons.  
Where God is said to be with them in trouble, Reason. it is spoken of God in Christ; who by that spiritual union that is between him the Head, and them his Body, 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 weak children, whom if he forsake, he should leave to perdition in their slippery ways. And if the child's trouble be his father's cross: 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 people's enemies: but God will not do so; who will not break the bruised reed, Esa. 42.33. That is, further grieve those, that are much afflicted already.  
A reproof of the fearful in religion; who dare not be seen Use 1 in a good cause, though their conscience subscribe unto it; lest they should purchase trouble, and get enemies for their forwardness that way. Therefore, that will not go down with them, that will not go down the narrow throat of the state and times, in which they live, 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 he promise to be in place, and fail thee? and, if he come to thy help; is not his goodness infinitely greater than man's malice, and his arm stronger to save, than man's to destroy? Many (whom I cannot call ill men) are unreasonably afraid, when God sendeth the Plague of Pestilence, or a plague of rain 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, walk with him in thy good life, and shrink not from his Commandments: and if Pestilence come, fear it not; for if ●●ou miscarry in it, God will miscarry with thee: and, if a Famine pinch the land, care not for it; for thou shalt be fed, or God will want power to feed thee, Psal. 37.3.  
Use 2 A comfort to the righteous; seeing that they are not singled out, or exposed in troubles, but have God in company, in all that they suffer, suffering for his sake, or by his will. Such have no cause to fear; but rather they, who in wronging them, provoke that God to his face, who will put up no contempt at any man's hands, & loseth the collar of Kings job 12.18. He hath builded his house strong, as upon seven Pillars, Prou. 9.1. that is, the godly whom the wicked would pull down, are surely and strongly founded in his providence, and so safely kept in his hand, that none can pluck them from thence, job 10.29. And as the righteous shall most certainly be delivered; so, all that vex them shall perish: for, look what safety is to this house, and them that be in it: the like peril is to this hous' 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 calm, Math. 8.26. So, whatsoever tempests or seas of trouble come, as long as Christ is with us in them, we need not despair of any calm of deliverance, be it from Famine, Pestilence, the sword of the enemy, or any other noisome Plague: I say so long as Christ is with us, and we devoutly with him in the ship of our Church-assemblies; calling upon him, and doing reverence to his name. But let us be sure, as he is with us in trouble, so to be with him by faith and holiness, in all our troubles: he to deliver us, we to serve him.  
This showeth, that the best shall have troubles, yea great troubles: Use 3 for, here a promise is made to the righteous of deliverance in troubles, not of freedom from them. Many, and great, many times, are the troubles of the righteous, saith David, Psal. 34.19. And how can they but feel trouble, that have many troubles? Now, what David said, that same said David's Lord: for Christ, speaking to, and of his, said: in the world ye shall have afflictions, joh. 16.33. as if he had said: this world is a sea; and they whom my Father hath given me out of the world, joh. 17.6. are as so many sloting Barks or Boats, tossed upon huge waves of trouble, having winds 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 faithful witness of Christ, Saint Paul, All that will live godly in Christ jesus, shall suffer persecution, 2. Tim. 3.12. he saith, all, excepting none. And, if we shall but point to the opening of the fist seal, and, in the unsealing of that mystesterie, take a short view of the infinite number of the souls of them that were killed for the word of God; and which (therefore) lie behind the Altar, crying night and day to God, with the voice of the blood of Abel, that he would require all that blood at their hands that shed it;, Apoc. 6.9, 10. how can we be ignorant, that it hath (always) been the portion and lot of those, that truly loved God, through much tribulation to enter into his Kingdom? Act. 14.22. If (therefore) being professors of the truth, we have not suffered some troubles and rubs for the same; it is not sealed unto us, that we are right professors; and our profession is but as a Deed unsubscribed. For, true godliness draweth troubles to it, as the loadstone doth iron: and it is not possible (in these days) sincerely, and with good conscience to serve 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 works: as if he had said, that (when she was at the best) she had great matter offered for her labour and patience, 
Apoc. 2.2.3.  and other virtues by the things she suffered for his name and testimony. 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 cruel martyrdoms of God's Children for the cause of goodness, and of the true service of God? All which show plainly that the best and godliest in all times, have been under the rod and scourge of troubles for their Zeal in good things. The slaughters in Spain and Italy (the two chief seats of the bloody inquisition:) the huge fires of England, France, and Flanders, into which they cast such multitudes of those that would not fall down before their golden image, Dan. 3. 10, 11. do proclaim to all the world how great and many troubles have followed goodness of late years, besides the times of the Emperors, 
In the ten first persecutions.  which our Church-stories have left (all) wading in blood. The third promise followeth.  And honour 
* Or, glorify him, &, make him glorious.  him. 
THis is the third promise, which is not (simply) of deliverance, but of deliverance with honour. And so, by an increase, more is promised, in these words, than before to the righteous: which is, that God will not only deliver them, but gloriously do it, in their greatest troubles; and, in an overplus of his favour, (after) raise them to honour, as he did joseph, job, David, Daniel, and others. And therefore, where the Lord saith, I will honour him; it is as much as if he had said, I will always deliver him, and sometimes set him in the chair of honour. This may well be the Lords meaning in this third thing promised to the righteous. For, all that are delivered, are not so preferred: it is enough that some are, and it is certain that they that are not; that is, that have not these glories temporal, shall yet receive (when they have served their time) glory everlasting. The words deliver the Doctrine plainly.  
Doct. 1 I will honour him saith the Lord:) Now, if it be God that must give honour, or bring to honour; we learn that outward honour is God's blessing, and the gift of God. It is he that raiseth the poor out of the dust (of baseness;) and he that lifteth up the beggar from the dunghill (of contempt) to the seat of glory, saith Annah in her thankful song, 1. Sam. 2.8. And Solomon Gods own King, tells us, who set him in the throne of his Father David; where he confesseth that Kings are set in the chair of sovereignty by God. By me (saith he) meaning God, who is there made speaker; Kings reign, Pro. 8.15. that is, sit on their thrones or benches. And by my power and gift, or (as it is in the Text) by me Princes rule and Nobles, and all the judges of the earth: that is, not only the scueraigne but subordinate authority is from me, and by my purpose and will. David speaketh plainly in another Psalm, telling us, 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 judge, or, God the judge doth dispose the rise of men, who putteth down one, and setteth up another, Verse 7, that is, barreth from honour, or bringeth to glory. The blessed mother of our Saviour hath a like saying in her Song, making the Lord the butter down of one, and the exalter of another, Luke 1.52. And though a man be borne to honour: yet it is from God, both that he is borne, and that he is borne Noble. If he (after) adorn his high place with a good life, God, for his singular good, hath advanced him: but if he prove wicked, as Saul, he is not exalted with favour; & it is but for the greater fall of the house, that it is builded so high, Mat. 7.27. Easier had the judgement of that person been, if he had been but a shrub in the Commonwealth then, being a Cedar in it, to have had so terrible a downfall. It is certain (therefore) that God is the author of Nobility and Soucraignty. The reasons:  
In themselves, they be great blessings: but, all blessings, great, Reason 1 and other are from God, james 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 heaven, made the different orders Reason 3 that are in heaven; that is, in the 
a Colos. 1.16.  Angels, and 
b 1 Cor. 15.41.  Stars of heaven: 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 Deity and power.  
An admonition to Nobility and Great ones, to take their honour Use 1 and rise thankfully, and as a blessing whereof God is Author: not resting on that which descends from man, and stands (only) upon the clay-feetes of Pedigree and Ancestors, Dan. 2.33. That they may so do; they must labour for that honour which is from God, and to which there is no ascending, but by stairs of his scare: for, he is a good Gentleman, and Nobleman of a good house, that adorns 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 Newbirth giveth him his title to it. They that hold their honours otherwise, are but usurpers, not holding them in capite, that is in Christ, by serving him. And here it would be remembered, that Nobility (though a blessing of God) yet is but an unclean thing (as one well 
c Master Perki●s on the Creed.  saith) if they that be borne unto it, be not newborn to Christ by holiness: and that, noble blood before men, is stained blood before the Lord, till the blood of Christ sanctify it. Neither let the greatest think that God hath lift them up to pull him down, that they should say: God hath advanced me, therefore I will do what I list; who should rather say: God hath advanced me that I should honour him, not myself with my noble parentage: for, shall I dishonour the Lord with his own gift? or, having received honour from God, not seek the honour which is of God? let all (therefore) whom God hath set up, labour to get a good interest to their noble-birth and places by their newbirth in Christ: for, better never to have been borne, or to have been borne beggars then unborn to God by regeneration.  
Use 2 But is all honour from God? then, they that receive their honour (otherwise) that is, by practising for it, or by rising to it, but not upon the ladder of the means by which men may climb (warrantably) to preferment, cannot be said to be honoured by God, but to have honoured themselves. Such are thiefs of God's honour, and great by usurpation: holding their honour in a wrong Tenor, and not as the Lords pawn for their honour to come. He that offered to Christ the honours of the world, hath given them to these, Mat. 4.8.9. and they have bowed to him, in all devilish practices, for a few vain titles, and a little vainglory, which shall not credit them, but (one day) turn to their greater shame before God and his mighty Angels. The like may be said of all great Persons, that honour not God in his word, and righteous Commandments: their honour is not sealed in heaven, having not learned of Christ to receive and give honour, john 8.49.54 they have stained their promotion to the pit of hell; and they shall receive the meet recompense of their error, that is, for their short glory, shame endless.  
Again, is all honour and degrees of place from God? then Use 3 they sin against God who, any way, violate these in Noble Persons, and Princes: which (both confuteth all anabaptistical confusion, and teacheth how injurious Papists are to those whom the Lord will honour: for, they make it an Article of their Faith to submit to Kings no longer, than it shall please the Pope to let them have their honour, or to take it from them by dethronization. But, what hath that Antichrist to do with the honour which he never gave, and with the authority which is by the Lords grant only? for, all authority (and consequently honour) is of God, Rom. 13.1. chief that which is kingly: as all waters come from the sea, specially the great rivers. David trembled to violate the skirt of saul's garment. 1 Sam 24.6. these profane the blood of Kings, and touch them as fare as their lives, by their cruel Ministers; as in the two French Henry's. and our English King john; and think they may lawfully, and meritoriously so do. And therefore the late 
d In his answer to certain scandalous Papers.  Earl of Saluburie said well, speaking of Rome: that she would play so long with the temporal Sovereignty of Kings, that it would be the glorious work of Kings to break down her walls, and strongest defence; and, (let me add) to burn the Whore with fire. The fourth promise followeth.   
VERSE, 16. With long life will I satisfy him, etc. 
A Fourth promise made to the righteous is, that (when it shall be good for him) he shall be filled with days, and live to old age: As Gedeon was buried in a good age, judg. 8.32. and David died full of days, 1. Chro. 29.28. and job very old, after he had seen his sons, and his son's sons for four generations, job 42.16.17. It is like the Lord made this promise to the Faithful, at what time the Angel cut down so many in Israel, with the sword of Pestilence: for, the godly might (then) fear themselves very much, that they also should return to their dust in so great a mortality: but the Lord healeth that fear with his promise of a long life to those that fear him, and, with faith, call upon him: as if he had said: ye shall not (only) live at this timer but (when old age shall be a blessing to you) live long, and go to your graves in a ripe and good age; your head being decked with grey hairs, and your heart filled with righteousness.  
This is spoken of the godly, such as excel in goodness: And therefore the doctrine is; Doct. long life is a great blessing, where it is garnished with grace, not made vile by sinfulness. So old age was promised to Abraham for a blessing: Thou shalt go 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 days, and live long, and comfortably here. When Solomon exhorteth Wisdom's scholar to hear and receive his words, that is, to hear them with fruit and diligence; he persuadeth it with no other promise then of a long life, and comfortable estate, in the years 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 needs mean the promise of long life, as the best; being (as is intended) set in the best and most excellent way.  
Object. Object. You will say then: and why do good men so commonly live in trouble, and die in youth, as they do.  
Answ. The obedience of the best is but in part; Answ. and what marvel then, if in part only they be made partakers of outward things; as of a long and comfortable life, and such other promises here? Besides, such promises are not absolutely, 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 days: otherwise, what is wanting in length of days, is made up with the immortality of joyful days in heaven. And, though they live but a short time, yet have they length of days in a sort; every day being a whole Summer's day unto them by the Sun of God's favour, that shineth upon their souls more and more, without any going down. Thus it is proved that long life, not abused, is a blessing of God, and may further appear: The Reasons.  
Reason 1 Old Christians are old Servitors in God's family, and a good old servant is preferred before a new, by a good master, also, such having lived righteously long, must needs be stored with great knowledge and experience; which will make them to bring forth more fruit in their age: And, is not old age than which is a means of this, a blessing?  
Secondly, length of days, or long life, considered in itself, Reason 2 is a blessing, Prou. 3.16. how much greater, where age and goodness meet? the worm would not die; and they gladly would live longer, that live miserably: Yea, the godly, who (of all others) have the greatest preferment by death, are loath to lay down this tabernacle. And wherefore all this? surely, because life is sweet, and to fly from death is natural to man and beast. Now if life be so sweet, thus fraught with troubles: how good and sweet is long life, filled with the joy of the righteous, and flowing with rivers of peace?  
Thirdly, who weareth a more honourable ornament than he, Reason 3 that hath a 
a Phile. 9  grey head crowned with virtue & Christian graces? and who is more richly clad, than he that is clad in silver hairs of age, with robes of innocence and righteousness? Esa. 3.5. If the one be a blessing; that is, to wear a crown and gorgeous clothing: the other is a double blessing, that is, to be apparelled gorgeously with the new man, in newness of life.  
All old age (then) cannot be called happy; nor all happy that Use 1 come to grey hairs in the life of old men and women: for, some, by their sins of youth and age, turn the blessing of old age into a troublesome curse of many griefs, aches, and other pains in their bones: and some have nothing to commend them, but that their years have been many, and that all of their time, are gone: but the white hairs of such, are as so many shames of their age: for what credit is it to be able to say: I have lived thus long for myself, and thus little for God? or I am old in time, and an infant in knowledge? 
b Esa. 65.20  full of days, and empty of grace? knowing many in my time, and never knowing God, or myself to this day? Is not the blessing here turned into a curse? and have such attained to that age, which Solomon calleth the crown of glory, being found in the way of righteousness, Prou. 16.31.  
A terror to vicious old men that have nothing but the hairs Use 2 of age, wanting the virtue that maketh it honourable. For such if they lose their reverence, lose but that which they are not worthy of; Having the sign without the thing signified. Also, they shall answer to God for a long time; where the wicked (that die young) have less to answer for. And, they cross the commandment that saith, Rise up before the hoar head, Levit. 19.32. For, they discharge the reverence of young men toward them, by growing in years of sin. Or, would they have young men to honour grey hairs, wherein is nothing but contumely and dishonour? So, where God hath annexed honour, they untie it; where he hath bound, they undo. Which is not spoken to animate young men to contemn grey hairs in any, though never so vicious. For age deserves honour, by God's ordinance, in the worst: not that they are worthy, but because it deserveth regard, as doth the calling in a bad-liued Minister. Honour therefore they must have; though not the double honour, due to those who are old and godly, and who have lived long, and long good. The last promise followeth.  And show him my 
* Or make him see it.  salvation. 
TO see God's Salvation, in the Prophet's phrase, is to know, by experience, how great it is in our own Salvation; and therefore some reed; I will offer him my salvation, giving the meaning, rather than the words. Here we see it darkly as in a glass, 1. Cor. 13.12▪ Hereafter, we shall see it, as it is. Here we see it by faith, and Christ with it, by the ᵇ Gospel, also by feeling; when we perceive the power of Christ, 
joh. 8.31, 32  and spirit, which Christ sendeth to work mortification in us, and true holiness, Ephes. 3. Phil. 3.10. And these two sights of salvation are offered to the inward spiritual eye, here: hereafter, we shall see more further: God calleth this salvation, His, because, he is author of it, and giveth it. Or, because it is from Him, and by his gift only. But (first) this show of salvation in the eyes of our mind, shining brightly to us through the dark cloud of troubles, doth, in this life, much cheer us up 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 eternal life, which by hope we wait for, Doctr. and by faith are possessed of here, is a present remedy in afflictions, or like the tree which God shown Moses, where with he sweetened the waters of Marah, that is, the waters which, for their bitterness 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 them pleasant, that is, sweet to our mind and spiritual ●aste: with this confidence David laid up 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 over him for the present, would guide him to immortality. This taste of the promises was in his mind, and would not go out of his hope; and therefore doubted not the salvation that God had showed him, with the like resolution. Moses spiced the rebukes of Christ to the taste of his soul, and endured the cross 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 saith: He saw him that was invisible: or, God had showed him his salvation. This was it that stayed all quiverings of flesh in those notable worthies, spoken of in the eleventh 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 recompense of reward: thus they comfortably digested their crosses, by feelin the life of salvation. 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 have long life in his presence, 2 Cor. 4.17. or, they considered that all troubles temporal were to them, in mercy, but as wormwood, or some bitter thing to wain them from the breast of the world, that they should, not mind earthly things too much: which, rightly considered could not but carry their love to better things prepared for them in another world: and, loving their other life; what would they not endure to come unto it?  
Secondly, the best were most miserable if they had hope only 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 spiritual eyes; therefore they faint not in afflictions, 2 Cor. 4.16.  
Thirdly, the prize encourageth those that run, so to run Reason 3 that they may obtain: and yet this is but of a corruptible crown: we run in afflictions; and not uncertainly, nor for a corruptible crown, but for an uncorruptible of glory: and, shall not a better prize, or the wager of better things to come, swallow all pains that we can take in coming to Christ? it is the Apostles own comparison, 1 Cor. 9.24.  
Use 1 An instruction to be well acquainted with this blessed sight of God's salvation, in our days of peace, and before troubles come: so, shall we better, and with more joy and patience endure them when they come.: when God brings unto us the cup of affliction, if we have this sugar of the meditation of heavenly life to sweeten it with: what can offend us? If Pestilence be sent, if sharp sicknesses, for our trial; if death threaten us; we have a remedy set by us that will cure all these, and that is, the salvation that we wait for: for, by it we know that the worst that these, or any other troubles (like these) can do, is to prefer us to our inheritance and liberty; where (here) we serve but a ward-ship, and are encumbered daily. These make our way for us to salvation: and when we duly consider this, how can we be moved?  
Use 2 A confutation of that envious Doctrine in Popery, which; because it would have the common people, in the point of salvation, to rest in an enfolded faith, believing as the Church believeth; that is, contingently, but not with knowledge, nor certainty; must needs breed dangerous offences in temptation: for, if we shall stand suspicious of that, which must be our greatest comfort in troubles, and which we have under the seal of God's promise: what shall stay us in the afflictions and crosses of our mortal life? when the remedy is denied, what shall cure us? and when we see death, and no salvation, that is, no assurance of it, after death; what comfort can we have to suffer here, and hereafter, for euer?  
Use 3 A terror to worldly minded men, whose portion is in this life. They never think of, nor care for heaven; but have their hearts buried in the grave of worldly things: what will such do, and whither will they turn them when affliction and anguish shall come upon them, Prou. 1.27. and their end draw near? the sight of salvation cannot comfort them; for that cannot comfort them that they cannot expect: and the fear of damnation must needs trouble them; for, that cannot but torment them that they must needs inherit as their portion for ever.  
Doct. 2 Lastly, it is called God's salvation: Mine, saith the Lord, that is, that which is originally & only from Me. Where we learn, that that eternal life is the gift of God: or his only work and gift: therefore is it called by Esay (as here) His salvation, Esa. 25.9. and of the Lord he saith: He will save us, Esa. 33.22. he and no other. The most blessed Virgin calls him her Saviour. Let the Papists note, that she must have a Saviour: and this must be, and be no other than God, her Saviour. It is that grace of God that bringeth salvation, 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 plentiful, the very words of the doctrine, are the same Apostles own words: The gift of God is eternal life through jesus Christ, Rom. 6.23. where he showeth that salvation is a gift; and what is freer than gift? and given of God for Christ: that is, a gift whereof the author is God, and the purchaser Christ, the Son of God. The Reasons.  
For, when Adam was once fall'n from God's image in Paradise, and being driven by guilty conscience, had fled to the weak succour of leaves and bushes for a hiding place against him, and the storm of his justice; the good Angels could not but abhor us; and the other creatures, how could they but become enemies to us? and therefore no will in them to have saved us, if they could: only, the fountain of mercy, God the Father of Christ, and our Father in Christ, looked toward us, and his eye (only) pitied us in this blood of our pollution, Ezech. 16.5.6. than he made his covenant of Salvation with us in the seed of the woman, by a person that should come of woman; that blessed seed that should break the Serpent's head, Gen. 3.15. That is, Christ that should destroy the devil, and hath already destroyed him. In all this, what have the creatures done? Nay, what could they do?  
Secondly, he only is giver of life, that can raise from death to Doct. 2 life, this can no creature, Angel or other do, that is, do by his own Name and power, Acts 3.12.16. Acts 9.34.40. or he that will give life, must deliver from death: but none can save from death, but he that hath the keys of hell and death, Apoc. 1.18. this is no creature. Also, none can save from death, but he that can deliver from sin, that causeth death. But what creature can so do? what creature 〈◊〉 can deliver from an infinite sin?  
Doct. 3 Thirdly, if God only did not give life; the Scriptures which speak of a Saviour, would not (as they do) speak of him only, but of helpers with him in the point of salvation. But the Scripture speaks of no Saviour but the Lord, nor Giver of life but Him, Esai. 43.11. & 61.10. & 12.2, 3. joh. 10.28. Act. 4.12. And surely, if he did not save us, who (only) is the Saviour, our days would be short, and cut off (quickly:) for the torments of hell, Satan, and our own corruption swaying us thither; but the the arm of God's salvation, able, (and only able) to overmaster Satan, and our own unruly old-Man, doth both stay us from destruction, and keep us in the path of life.  
Use 1 A confutation of that doctrine of the Papists, which, in the grace of life, will have godly men to be takers with God; or joint-purchasers; making him but a Saviour in part, and them (partly) their own Saviour's: but is this because he is weak to save by himself? Zacharie in his Canticle, calleth him the horn of Salvation in the house of David, Luke 1.69. That is, the strong and mighty Saviour in that house. But they make Zedekijahs' horns, 1. Kin. 22.11. horns of iron, and instruments of vanity, to join them, for the battery of the Kingdom of Satan, with this horn of our salvation. To his good will they join their freewill, and their good works to his great work, 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 he that made this wedding dinner, is a King, Math. 22.2, 3. And what want is there at a King's Feast, specially, at the marriage of his elder son? and what shot do Kings take of their servants when they have feasted them? therefore, they pay nothing that sit down at this Supper, Esai. 55.1. Apoc. 22.17. neither bring any dish unto it, that is, dish of half purchase. Eternal life (as hath been said) every part and whit of it, is the gift of God.  
Use 2 But, is salvation Gods? and the gift of eternal life God's gift? then, Christians must walk so, and so behave themselves, that they may comfortably with their last breath, expect this gift of eternal life, being in the way of the same by a godly life, and holy death. For, God doth not give his salvation to those, who neither care to live in obedience, nor prepare to die in faith. And, to lose salvation, 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 gins that shall never have end. For, he hath millions of years (without end) to live in flames of misery, and torments of hell. His worm dieth not, and his fire never goeth out, Mar. 9.44. O therefore let us enter into cares so to serve God, and please him in our lives now, that when we come to him for an opening, he may not refuse us, with a, Verily I say unto you I know you not, Mat. 25.11.12. that is, for any of mine, or any that I have determined to bring to salvation, being no servants of mine, but the servants of sin. Let us spend the time that remains so as we may be able to give a good account for our hours, when it shall be asked, how we have lived here. And let us so live, that is, so to God in his fear, that when we die (and die we must) we may die with much peace, and in his favour and love, entering into our Master's joy. The Author and Giver of life give us grace so to live, and so to die, that we may live to him▪ and die (happy) in him, for his righteous son's sake, Christ jesus: to whom, with the Almighty Father, and eternal Spirit be rendered all Majesty, might, and glory, now and ever. Amen.   
FINIS.   

A Table of all the doctrines handled in this Commentary.  

Out of Verse 1.  
Doct. 1. IN all troubles, we must clean to God chiefly, or only for help; and to means but as underlings to his Providence. p. 2  
Doct. 2. God's children should not come to his dwelling place, as guests to an Inn; but as Inhabitants to their own dwellings. p. 5  
Doct. 3. No affliction shall be able to prevail against those, who make the Almighty their hiding place. p. 10  
Doct. 4. God's defence never faileth his children. p. 13   

Out of Verse 2.  
Doct. 1. The best way for Ministers to turn souls to God, is to teach them by their own experience. p. 15  
Doct. 2. Christian's must run to God in all extremities, when multitudes turn from him. p. 18  
Doct. 3. We must apply the general promises, or threatenings of the word, to our own particular estate, for our consolation or humbling. p. 20   

Out of Verse 3.  
Doct. 1. When God is minded to punish with the Pestilence, no flying will serve. p. 24  
Doct. 2. As Christians ought in all their life to prepare for death; so especially then, when God sendeth so short warning to prepare for it as in the time of Pestilence, and such like Visitations. p. 27  
Doct. 3. The Pestilence is not lightly to be regarded. p. 30  
Doct. 4. The Lord's deliverance is only or chief to be trusted unto, in most grievous afflictions. p. 32   

Out of Verse 4.  
Doct. 1. God still watcheth his Church, to hide her in his Providence against all troubles and harms. p. 36  
Doct. 2. The Truth of God cannot fail, and what he hath promised shall be done. p. 39   

Out of Verse 5.  
Doct. 1. The work of this grievous sickness is dreadful. p. 44  
Doct. 2. The night considered in itself is dreadful. p. 44  
Doct. 3. God's Messengers and servants sent in this deadly sickness, or any of his visitations for sin, are swift and unresistable. p. 47   

Out of Verse 6.  
Doct. 1. No policy of man shall be able to do any thing, where God's wisdom worketh otherwise, and contrarily. p. 50  
Doct. 2. God will disclose to his people, what his people's enemies shall device privily as in the dark against them. p. 50  
Doct. 3. As men offend early or late night or day; God hath plagues ready to send upon them at all hours. p. 54   

Out of Verse 7.  
Doct. When the wicked are plagued, God's children shall have deliverance or comfort as good as it. p. 58   

Out of Verse 8.  
Doct. 1. God's children must not pass over his judgements upon others with a careless eye. p. 61  
Doct. 2. God doth dispense with his own right, to bear with our infirmities. p. 62  
Doct. 3. We must show pity to those that God hath any way humbled in his Church. p. 68   

Out of Verse 9  
Doct. He that maketh the Lord his Deliverer, by putting trust in him, and by believing his Word, shall be delivered. p. 70   

Out of Verse 10.  
Doct. 1. To avoid plagues, the way is to avoid those offences, with the occasions that bring them. p. 75  
Doct. 2. A good man's Family shall be safe for that good man's sake; yea, the wicked fare better for the godly that live among them. page. 79.   

Out of Verse 11. and 12.  
Doct. 1. We must not presume to serve in the weighty callings of the Church without a warrant from God. p. 83  
Doct. 2. The godly cannot but be surely watched and strongly kept, having the Angels about them for their safety. p. 85  
Doct. 3. Good Angels are our keepers. p. 90  
Doct. 4. No affliction in body soul or name can hurt the righteous. p. 93   

Out of Verse the 13.  
Doct. 1. All hurtful things and creatures are by God in the hand of his Angels, made subject to the faithful, and put under their feet; be they men, wild beasts, or devils. p. 99   

Out of Verse the 14.  
Doct. 1. Ministers must in their teaching, agree with the truth of of the word of the Lord that sends them. p. 104  
Doct. 2. Every love pleaseth not God but that which is vehement and sound from a hearty lover. p. 106  
Doct. 3. The lovers of God need not doubt of his protection in any trouble. p. 110  
Doct. 4. We can lose nothing that we do to God or for him in his service. p. 112  
Doct. 5. God is not loved where he is not known. p. 116   

Out of Verse 15.  
Doct. 1. They that will pray aright and with good assurance must know God and love him. p. 121  
Doct. 2. God only is to be prayed unto. p. 125  
Doct. 3. If we be not heard in our prayers, the fault is in ourselves. p. 128  
Doct. 4. The godly have the Lord (always) a present deliverer in great troubles. p. 132  
Doct. 5. Outward honour is the gift and blessing of God. p. 136   

Out of Verse 16.  
Doct. 1. Long life is a blessing where it is garnished with grace. p. 140  
Doct. 2. That eternal life is the gift of God. p. 145