The Shield of Righteousness, Part 10
VER. 10. There ſhall no euill befall thee; neither any Plague come nigh thy dwelling.
THe promiſe made to the righteous of deliuerance in all their dangers and feares, is here repeated. For, by euill the Prophet meaneth (though more ſpecially the euill of Peſtilence) yet (generally) any other euill of ſmart, cauſed by the euill of ſome. And (ſaith he) this ſhall not befall either the perſon or habitation of the righteous. His meaning is, (which muſt be vnderſtood,) that God will ſo direct their heart, and guide their way, that they ſhall not ſtubbornly or maliciouſly prouoke him to plague them, as do the vngodly. Now where there is no euill of ſinne (ſo) committed: how can any euill of puniſhment come, or come to hurt them, that ſo vnwillingly offend; puniſhments being ordained for wilfull ſinners, and euils for them that euill do? This I conceaue to be the Prophets meaning in theſe words; wherein a gracious promiſe is renewed, firſt to the godly mans perſon: and (then) to his houſe or Tabernacle. To his perſon God promiſeth by his Prophet, that no euill ſhall befall it, that is, (as hath beene ſaid) he ſhall ſo order his heart, and direct his wayes by the grace that is giuen him, and ſo auoyd the cauſe of euill with the occaſion, that he ſhall not runne vponupon the ſharpe of thoſe plagues, that (ſo commonly) runne the vngodly through to deſtruction; but he muſt (then) auoide the occaſion, and take away the cauſe. From whence we learne:
That to auoyd plagues, the way is to auoyd thoſe offences, Doct. with the occaſions that bring them. And therefore Salomon telling the fooliſh and ſcornefull, why they lay vnderunder ſo many plagues, and Gods ſtorme was ſo vponupon them, giueth this reaſon: they turned not at his reproofe, Prou 1.23. that is, they were plagued becauſe they ſinned: or, euill befell them, becauſe euill was in them. If ye conſent and obey (ſaith the Lord by Eſay to his people) ye ſhall eate the good things of the land, Eſay, 1.19. that is, in your obedience, good ſhall come and not euill: or locke for good and not euill: for there ſhall be none, where ye giuegive occaſion of none. And the Prophet Zephanie exhorting the people to repentance, biddeth them to ſearch themſelues before God make inquiſition: Zephanie 2.1. or to driue away the chaffe of occaſion, before his wind or fanne come, which will purge them with iudgment, becauſe they hauehave not purged by repentance. For this (ſaith the Prophet) ye muſt do before the decree (as a woman with child,Zeph. 2.2. or woman ready to trauell) bring forth: and what will it bring forth, but a day of anger and great deſtruction from God, which is the ſeale of his writing? Therefore before this writing be ſealed, and the decree bring forth; do ye driue out the cauſe of the Lords wrath, (ſaith he) that his wrath do not driue you to deſtruction, when it commeth as a tempeſt againſt ſinners. The reaſons:
God is a righteous Iudge, who will ſend no Plague where is no Reaſon 1 cauſe of Plague; nor viſite with euill, but where are euill doers. And if a wiſe father will not puniſh where is no fault: God (onelyonly wiſe) will much leſſe.
Secondly; as afflictions come not by chance, ſee Iob 5.6. So Reaſon 2 when man ſuffereth, he ſuffereth for his ſin. Lam. 3.30. No ſuffering but for ſinne, that is, for ſinne vnpurged and vnrepented of: and therefore no ſinne, no ſuffering.
A terrour to theſe dayes and manners in which we liue. For, Vſe 1 what can this land, ſtanding not (as it doth) in tearmes of ſinne with God, looke for but the Lords comming in anger, and with great Plagues againſt it? And if the euill of ſinne brought the laſt great Plague; how can we but looke for a greater in the ſame kind, whoſe ſinnes are more and greater now then euer? Or, is it the beſt and onelyonly way for the auoyding of Peſtilence, ſickneſſe, famine, warre, and death, with other notable iudgements and ſtrange Plagues to auoide the cauſe with the occaſions for which they are ſent: then what hope can we hauehave to be long free from all theſe, whoſe hearts are ſo carnall, and wayes without repentance? by all kinds of ſinne, old and new, we hauehave runne our ſelues into great debt to God and his iuſtice; and what can wee looke for, but that he ſhould ſpeedily and fearefully require it in our deſtruction one way or another? the ſinnes of all ages are deriued to vsus, and our land is the ſinke of them all at this day. For what contempt is there eueryevery where of God & his holy word? in his ſeruice what diſorder and negligence? his bleſſed name how fearefully and commonly is it blaſphemed in all tongues and mouthes? how are his Sabbaths violated? and how is Gods day made the diuels day by an vniuerſall prophaneneſſe? how is the land filled with outrages and ſtrange ſlaughters? what ſhedding of bloud openly by frayes and quarrels, cloſely by extortion, and cunningly by poyſons? Inceſt, adulterie, fornication with their In-mates, go through the land: and when was there greater, or like exceſſe in apparell and building as now? How much of the patrimonie of the land goeth away in ſmoke and fumes? and how much do theſe ſmoke-mongers conſume daily in that which doth them no good but great hurt? theſes are common: ſo are robberies, oppreſſion, and the ſpoyle of the poore: lying is become a ſcience and art of great gaine; and for falſe witneſſe in iudgement, ſtrengthened with periurie and bold ſwearing; what is it but an office of friendſhip and filthie hire? Theſe and the like ſins are the ſinnes of our age and nation: we keepe them in our boſome, and hide them vnderunder our tongue: and how can we thinke to be ſpared in ſuch conſciences and delight of ſinning? how can it be but that as one cloud followeth another till the Sunne conſume them: ſo iudgement ſhould be after iudgement, till we be conſumed, either by the comming of the laſt day, of by an end of Englands beſt dayes, except repentance, that Sunne of our skie, that expelleth (where it hath a ſtrong and right worke) all miſts nay clouds of ſinne; turne all into a cleare heauen vntounto vsus by other manners, and a better conuerſation in Chriſt? there is ſmall hope to auoyde a diſeaſe, and not to forbeare the things that bring it: and who can hope to be in fauour that careth not to pleaſe? So, how can we thinke to auoyde any Plague, foſtering the plague of ſinne? or hope turning againſt God (which wee do by impenitencie) to hauehave credit with him? Therefore (as I ſaid) in theſe manners, and in this ſtate of ſinne, we prepare our ſelues and are readie for any deſtruction that God ſhall ſend, not to auoide it (not auoyding the cauſe) but to periſh in it, whether Peſtilence, ſword, famine, or other death.
But muſt wee (if wee will preuent the Plagues that are ſent) Vſe 2 auoyde the cauſe for which they come? the cauſe is ſinne, or the euill cuſtome of ſinne much deſired and followed by vngodly perſons: then we muſt abhorre and forgo by ſpeedie repentance all ſuch death-threatning cuſtomes and courſes of life, that make careleſſe ſinners naked, that is, open to all the ſtrokes of God, Exod. 32.25. we muſt ſtrangle our ſinnes, if we would not bee ſtrangled in them by Gods iudgements, hauing ſtained our veſſels, we muſt cleanſe them by repentance: and fauour nothing that may bring vsus out of fauour with God. And ſpecially let vsus thinke of this when any iudgement begins. For, if we put iniquitie out of our hand, and let no wickedneſſe dwell in our tabernacle: we ſhall lift vp our faces without ſpot, to wit, of ſhame; we ſhall be ſtedfaſt, and ſhall not feare, Iob 11.14.15. and 22.23. The wicked thinke of nothing this way, either when a Plague is begunne, or hath long wrought: but as a man ouercome with his wine, careth not in what dangers he lieth downe, Prou. 23.34. nor where he makes his pillow; ſo they are indifferent (ſo ſtrongly doth the wine of ſinne worke in their heads and whole man) whether they be in a ſtorme or calme: whether God be with them or againſt them: whether it be peace or deſtruction that comes from the Almightie. But, ſuch in ſtead of preparing for God, prepare for the curſe of God, to which they make haſte; and in ſtead of reuerſing euils, bring them.
Here we (further) ſee, that ſin is the onelyonly cauſe, as of the Plague, Vſe 3 ſo of all Plagues and miſeries that lie vponupon our bodies, ſoules, or conſciences: ſin is the only thing that God burneth vp in the wicked, and purgeth in his children by his corrections: for, take away ſinne, and ye take away the cauſe of all puniſhments, which is onelyonly ſinne. God drowned the old world in a ſea of waters, but firſt they were drowned in a ſea of ſinne: Gen. 7.11.12.21. and Sodome, burning in luſt, was burnt with fire; Gen. 19.24, 25. There is a Cup in Gods hand mixed with red wine, and they drinke of it, who hauehave made vp their meaſure with their ſcarlet, or red ſins: yea the dregges of it are powred out, but alwaies vponupon thoſe that are frozen in their dregges, Pſal. 75.8. Zeph. 1.12. If God ſend a waſting Peſtilence vponupon a Land, it is becauſe that Land hath ſinned againſt him: and ſin is (though not the naturall yet) the prouoking cauſe thereof: ſo the Scriptures teach, Exod. 5.3. Ier. 29.18. 1. Chron. 21.1.14. Pſal. 106.28. Deut. 28.28. Ezech. 16.46.47. 1. Cor. 11.30. Leuit. 26.14.15. If (therefore we ſerue God coldly, or not at all: if wee bee rebellious to him and his Miniſters: if we truſt to creatures in the ſtreights of troubles: if we ſerue God ſuperſtitiouſly after our owne waies, not after his word: if young and old in our ſtreetes horribly ſweare, and blaſpheme: if our fulneſſe of bread cauſe pride and contempt: if we eate in the leauen of bitterneſſe, and drinke the wine of violence and wrong, at the Lords Table: and (laſtly) if our Magiſtrates reuenge for themſelues with the ſharpe edge of their authority, and not for Gods diſhonor, and the contempts of his truth; how can it be but God muſt needs breake in by Peſtilence, or ſome other way, and lay out ſinnes vponupon vsus? I ſay ſome other way: for, he doth not viſit (alway) after one manner, and with one kinde of iudgement; but diuerſly, and with ſundrie ſorts of Plagues. When (therefore) God beginneth his iudgements among vsus, let vsus impute them to the right father, the vncorrected and raging wickedneſſe of the land; and not to a wrong cauſe, as moſt doe. Some, when a contagious diſeaſe is ſent, are carefull to purge the body, which is not to be omitted; but hauehave no care to reforme the ſoule, which ſhould be firſt done: for the cauſe of all infirmities is in it. If God ſend troubles, they take them away by policie, but not the cauſe of them by repentance: and, when God ſcourgeth a nation, they looke at the rod, but little regard the ſtriker. So much for the promiſe made to the godly mans Perſon; that which is made to his dwelling, or thoſe that dwell with him, followeth.
Neither ſhall any Plague come nigh thy dwelling.
VVEe hauehave heard that no euill ſhall come to the Perſon of the godly man, to hurt him: for, the Lord, will inlarge his footing vnderunder him, and put his owne arme betweene him and the graue: if he be ſtreightned any way; he that ſees him through the bCant. 2.9.chinks of the doore, will when (he ſeeth time) open a wide doore vntounto him of large deliuerance: and after many ſea-blaſts, bring him to the hauen, or rode, where he would bee, Pſal. 107.30. Now the Prophet ſheweth that not onelyonly his owne Perſon ſhall be ſafe, but his dwelling alſo, or dwellers with him, for his ſake: for, the houſe is taken here, by a figure, for thoſe that are in it: and ſo his meaning is: when God ſhall viſit for ſinne, with any of his ſore Plagues; both the righteous man, and the righteous mans familie, and houſhould ſhall be ſafe and ſound. The Doctrine is manifeſt in the Text; which is,
That a good mans familie ſhall bee ſafe for that good mans Doct. 1 ſake: and (more generally) it teacheth, that the wicked fare better for the godly that dwell among them: and that God (oftentimes) ſpares a houſe for his ſeruants ſake that is in it. So in that Pſalme, that bleſſeth marriage and containeth the richeſt veine of counſell to perſons about to marrie, or already married; the Prophet, in the name of God, promiſeth many outward bleſſings to the man that feareth the Lord; that is, that ſcrueth him with feare, and is faithfull in his commandements, which he calleth the walking in his waies, Pſal. 128.1. and, for that mans ſake, the promiſe goeth farther, as it were in alonger chaine, to his wife and children verſe 3. not ſtaying at him. God promiſed Abraham, that if tenne righteous perſons could bee found in Sodome, hee would not deſtroy it for the tennes ſake, Geneſ. 18.32. and ſo long as Lot was in the Citie, or till he, his wife and daughters were gon out, he could do nothing againſt it, Gen 19 12 22. Curſed Cham, for his good fathers ſake, had his ſafe abode in the Arke, during all the time of the flood: his fathers ſincerity was his ſecurity, or Arke or harbour againſt it, Gen. 9.18. Heb. 11.7. Labans houſe was the better for Iacob, Gen. 30.27. and ſo was Potephaers for Ioſeph, Iacobs ſonne, Gen. 39.3. So the Lord gaue vntounto Paul, that is, kept in ſafety for Pauls ſake, all that ſailed with him, Act. 27.24. and they were in all, two hundred, threeſcore and fifteene ſoules, beſides himſelfe the ſixteenth verſe: 37. the onelyonly perſon for whom, all the other were ſaued. The reaſons:
Reaſon 1 The godly are the firſt borne of God, written in heauen, Hebrewes 12.23. that is, as the firſt borne of men, firſt open the wombe; ſo theſe firſt open the wombe of God, as his firſt borne: viz. the wombe of his councell concerning his Saints, and the wombe of his open workes, (ſuch as are his creation and prouidence,) concerning the world: for, for their ſakes he firſt made this vniuerſe, the beauty of it, and variety in it: for their ſakes, and till the number of them be accompliſhed, it ſtandeth to this day; and but for them, it ſhould preſendy receiue the doome of fire. Now, as God ſpareth this world (generally) for the faithfull that are in it, or are to bee in it before the diſſolution: ſo more particularly hee forbeareth townes and houſes, for his childrens ſakes that bee in them, or make requeſt for them, as Abraham for Sodome that they may be ſpared.
Reaſon 2 Secondly, the godly ſerue the Lord in truth, and with reuerence: and God bleſſeth the place where he is ſo ſerued, being in the midſt of two or three that ſo ſerue him, Mat. 18.20.
Reaſon 3 Thirdly, they pray heartily for the wicked: and God will doe much for his children that pray vntounto him, Gen. 18.26.28.29.30. Iames 5.16. Exod. 32.10. Gen. 20.7.
Reaſon 4 Fourthly, where the godly are, there is a ſweete perfume and incenſe of gracious admonition, and many good inſtructions tending to godlineſſe, which refreſheth the place, and filleth the houſe where the wicked are: and how can they but be better by ſuch an ointment powred out? alſo, they ſhine in a light of good example to vnrighteous perſons, and leade in good waies: and how can they that looke at their candle and direction, but amend their liues (ſomewhat) by their coppy? and, how can it bee but iniquity muſt needs be (ſomewhat) curbed, when it is ſo much and euidently reprooued by the righteous deedes, of good men?
Ʋſe 1 A ſtrong motiue to our faith in God, and feare of him; ſeeing that by obedience to him and the reuerence of his name, men may not onelyonly put dangers from themſelues, but bee meanes of faluation to others, when dangers come, 2. Sam. 20.22. Eccleſ. 9. 15. Now, to deliuer one ſoule from death is a praiſe worthy thing: how much more, to deliuer, or to bee meanes to deliuer, a whole towne or Citie? but this the Lord will doe for their ſakes, by way of honour, that honour him in his commandements: thus will he binde the preſeruation of many to the neighbourhood of ſome few that feare him: and thus will he manifeſt to the mightieſt and moſt, how much he loues his owne: and can there bee a greater ſpurre to godlineſſe and bridle from ſinne, then this? It ſeemed an vnreaſonable thing to one of the ſeruants of Nabal, that Dauid and his men, hauing beene a wall to Nabal and his ſhephards both by night and by day, ſhould be railed on (as he was) by his Maſter, 1 Sam. 25.14.16. and he could not but ſay; euill will ſurely come vponupon him for it, verſe 17. And what greater honour then to be iuſtified by an enemie? or to bee well ſpoken of; our enemies being iudges, Deut. 32.31. but ſuch honour ſhall they hauehave, whom Gods fauor to them doth make the means of his ſparing mercy to others: it ſhall be confeſſed, and they ſhall not denie it, one day. And ſhould not this incourage vsus to get the fauour of God by his ſcare; that ſuch fauour to vsus, may, by ſome glimps of it ſhining vponupon others (for our ſakes) in certaine temporarie bleſſings, either procure their fauor, or ſome good ſpeech of vsus, to our inſtification, when they that hate vsus, ſpeake euill of our waies?
A reproofe of thoſe who charge the godly, as cauſers of the Ʋſe 2 euils that are ſent, and their godly exerciſes and deeds as cauſes, which accuſation is neither new nor ſingular to our age: for in the firſt times of the Goſpell, and after for many yeares, there was no Plague of ſickneſſe, famine, or ſword, which was not layd to the charge of Religion and Chriſtians then. So Elijah was charged to trouble Iſrael, who was a moſt worthie Prophet and worſhipper in Iſrael, 1. Kings 18.17. and Micah that neuer propheſied ought but good, was charged neuer to propheſie good but euill to the King, 1. King. 22.8. Alſo, he that raiſed the widdowes ſonne, was ſaid to kill him, 1. King. 17.18. and in our owne dayes; they that ſtood vp in the breach, hauehave bene ſaid to make it: and they charged to hauehave bene troublers of Iſrael, who did helpe to deliuer Iſrael from her troubles: and to hauehave preached ſedition, who ſpake peace to the land. As well might they be charged to pull downe that build vp, and to deſtroy that edifie, and to tread down the Goſpell that are meanes to raiſe it.
Ʋſe 3 A comfort to them that truly ſerue the Lord: for if the wicked (oftentimes) fare better for ſuch; then they themſelues muſt needes fare well and beſt in all changes. When thoſe eight perſons were ſaued from the floud that drowned all the world beſides, Noah entred firſt, Geneſ. 7.1.7. He was ſure to be one. So, when God ſends whole flouds of his iudgements, the Noahs that walke with God, Geneſ. 6.9. may boldly and firſt enter into his ſeſecret place (as it were Arke of inuiſible prouidence) and there dwell confidently. For, he that ſhut the doore of the Arke and made it faſt after Noah and his companie, when they were once in, Geneſ. 7.16. will make faſt the barres of their gate, and ſecure them with Lot, when he hath pulled them into the houſe, and ſhut to the doore, Geneſ. 19.10. If the Peſtilence ſhould come in ſome great fire (as ſometime it did,) ſo that the ſparkes do flie throughout the land; yet hauing our buckets in a readineſſe, ſuch as the Iſraelites drew vp water with, in the day of their calamitie, 1. Sam. 7.6. we hauehave meanes to quench it when it ſhall take in our owne houſes, and alſo like good meanes by promiſe, to preſerue our neighbours houſes from burning, if it threaten theirs. And the ſame aſſurance the righteous hauehave in all other alterations: then what can be more comfortable and more neceſſary in the euill day? So much for the larger propoſition of Gods deliuerances, the more reſtrained and particular followeth.