The Shield of Righteousness, Part 11
VER. 11. and 12. For, he ſhall giuegive his Angels charge, &c.
HAuing more generally propounded Gods deliuerances; the Prophet now ſpeaketh of them more particularly and ſpecially, by telling the godly that the Lord doth put his Church to the Angels to Nurſe, who muſt beare her in their hands, and ſee vntounto her that ſhe take no harme. For, what is this, but a more ſignificant and ſpeciall declaration of Gods fauors to the righteous? which may be conſidered in the perſons by whoſe miniſterie they receaue ſuch fauours, the Angels: and the perils from which they are kept, in the hand of thoſe Angels. For the Angels, it is firſt to be noted, that what they do herein, they do it by a charge or calling, verſe 11. and then in what manner they do it, verſe 12. For their calling vntounto this ſeruice in the Churches ſafetie, it is expreſſed in this word He, by which is meant God, the giuer of the charge, and Lord of them. And this charge is giuen to the Angels ouer one perſon, and not to one Angell onelyonly to bee ouer him, according to the bold fancie of the Church of Rome: the godly are compared to infants, the Angels to Nurſes, the impediments in their way to heauen, to a ſtone of offence. But to returne to the perſons here charged, the Angels, the word Angel is a name, not of their ſubſtance, but of their office; which is, that they are ſent forth, or ſent à latere, from God to men. So it is ſaid in the Pſalme: He maketh his ſpirits, Angels, or Meſſengers, Pſal. 104.4. their ſubſtance is to be ſpirits of an inuiſible nature and being: but to ſtand in the preſence of God day and night, that is, continually, waiting to go forth with his commiſſion, when he will ſend them, is the office and holy effect of their nature and being: and ſo, not of their ſubſtance, but of their office and miniſterie. Now where the Prophet ſaith He, that is, God ſhall giuegive his Angels charge, &c. his meaning is, that they are called of God to this ſeruice, and appointed by him, before they (thus) miniſter: or, he calleth and they ſerue, and giueth the charge and they obey it.
From whence we learne, Doct. not to preſume to ſerue in the weightie roomes of the Church or Common-wealth without a calling or charge from God. For, thus Simon and Andrew two brothers; & Iames the ſonne of Zebedeus, and Iohn his brother did not deale with the net of the Apoſtleſhip, till they were called from catching of fiſh to catch men. But after Chriſt ſaid, follow me; they left all and followed him, Math, 4.18.19.20.21.22. Chriſt himſelfe had his Commiſſion ſealed to him by him that ſent him, before hee would publiſh the decree, which was, that the Lord had ſaid vntounto him: Thou art my Sonne, this day hauehave I begotten thee, Hebr. 5.5. Pſal. 2.7. Moſes was vnwilling and drew backe when God called him to the office of a deliuerer, Exod. 4.1.2.3.10.11.13. yea, refuſed and put off till God was angrie, Ʋer. 14. And when God called Gedeon to deliuer Iſraell, he was not forward to commend himſelfe to the place, as ambitious ſeekers of places are at this day, but reaſoned much with the Lord about his going, before he went, Iudg. 6.12, 12, 14, 15, 16, 17.36, 37. The Reaſons:
Reaſon 1 God is the God of order not of confuſion; but order requires, and modeſty would that a man ſhould be ſought in ſuch riſings, and not offer himſelfe without ſeeking. So Saul, when there was ſome goodnes in him, modeſtly hid himſelfe, 1. Sam. 10.22, 23. But the peerking Bryer did ſarre otherwiſe, in the Parable of Ionathan, Iudg. 9.15. Secondly, to go without a calling, is to go without warrant: and not to enter by the dore as Chriſt did, but corruptly, ſome other way, Ioh. 10.1.
Vſe 1 A reproofe of all in the calling of the Miniſterie, that cannot ſhew their letters, nor the ſeale of their calling with Gods hand thereat: and who neither can draw their Pedigree from Aaron, nor fet their licenſe from Chriſt. The like may be ſayd of all corrupt intruders in the Common-wealth: who take their places as a farme for monie, and where God hath ſhut the dore, open it with a ſiluer Key. Paul could call himſelfe an Apoſtle of Chriſt, 1. Cor. 1.1. Gal. 1.1. But whoſe Apoſtles are theſe? Moſes and Gedeon were ſent of God, but who ſends theſe?
Vſe 2 A comfort to all that are lawfully called of God, in the Church or Common-wealth. For, what diſcouragements ſoeuer they meet with, by doing their duties therein; the wrongs are not theirs, but their Maſters: and he, whom they ſerue, will beare them out in any thing they ſhall doe after his mind, in their lawfull vocation. But, for thoſe that are not ſo called of him: the troubles they beare in ſuch a calling, are (properly) their owne, and not his. If (therefore) an vnfit Miniſter goe to the wall: the calling is not abuſed, but one that hath vſurped the calling, ſuffereth for his preſumption. Thus wee hauehave ſeene, that what the Angels do, in the ſafetie of the righteous, they do it by a charge from God: their manner of doing it followeth:
To keepe thee in all thy waies: they ſhall beare thee vp, &c.
THe manner of preſeruing the Righteous, muſt be by a kind of watch or keeping; and by a nurſing of them vp with the hand, or a bearing of them in their hands. In the firſt, it is ſhewed vponupon what condition, they ſhall bee ſo watched and kept; namely, ſo long as they keepe themſelues within the bounds of their calling, and depart not from the wayes that God hath ſet them to walke in. And in the ſecond, it is ſaid (but in a figuratiue ſpeech) that they ſhall beare them in their hands; or, hold them faſt, as Nurſes doe their little ones. For, the Angels are not bodies, neither hauehave hands. And the Prophets meaning is; that the Angels of God as Nurſes, hold the Faithfull in their hands, as children, and ſaue them as little ones from falling. The kind of ſpeech is taken from nurſing Mothers, or Nurſes, who hold their young children ſo faſt in their hands, or ſafe in their armes, that they cannot fall. It may (alſo) be taken from perſons, who hauehave things of worth in their hands; and therefore will not neglect them, but carefully look vntounto them. The ſumme of all is: The Faithfull are by Gods appointment, kept, as with a watch, in their waies; and guarded with troops of Angels, that hauehave not onelyonly a generall care, but a particular for them.
The Doctrine from hence is: the godly cannot but be ſurely Doct. 1 watched and ſtrongly kept, hauing the Angels about them for their ſafety: for theſe watchmen ſleepe not, and this guarde about the righteous is ſpirit and not fleſh. The guarde of Kings is a ſtrong wall: But what are men? what are Kings, or a guarde of kings, to the Angels that keep the righteous? and thē how ſtrong is their wall? Iacob a feeble perſon, with a weake familie, Gen. 32.11.31. was ſafe enough againſt warlike Eſau. (his cruell brother) comming againſt him with 400. men; ver. 6. ſay his comming had been with foure hundred thouſand: the reaſon was, he had many Angels to keeps him, ver. 1. and one had bene enough to hauehave kept him and a whole countrie with him againſt foure hundred Princes, with their Companies, greater then Eſau. So, when the King of Syria had ſent a very great Hoſte, to hauehave compaſſed and taken a weak Citie, where Gods Prophet Eliſha was; it would not be: the Prophet telleth the cauſe why. There are (ſayth he) moe with vsus, then be with them, 2. King. 6.16. He ſpake of Angels, who were, and appeared ſtronger to ſaue the Citie, then all that came againſt it: The Mountaine was full of them, ver. 17. In the 34. Pſal, ver. 7. Dauid aſſureth vsus, that theſe heauenly powers encampe round about all that feare God, to deliuer them: and that they keepe them, that is, ſafely keepe them, and euerie bone in them, ver. 20. The men of Sodome came (in no ſmall companie) to the houſe of Lot, young and old compaſſed it, and all people from all quarters made head againſt it: But what could they doe vntounto it or to him, ſo long as his Keepers, (the Angells) were in it, and about him? Gen. 29.4.9, 10. They ſhut the dore; and (after) Lot might goe in and out at his pleaſure, verſe 14.
This was Gods hedge and wall about Iob, and all that he had, Iob 1.10. and none could breake ouer it, or breake it downe, to touch him, till God gaue leaue, verſe 11.12. While there was a fourth with the three ſeruants of God in the fornace, that was made ſo exceeding hote; the cruell fire could hauehave no power ouer their bodies: no, nor ouer an haire of their head to burne it, or ouer their coates to change them: and (which was wonderfull,) the burning fire could not ſo much as leaue any ſmell of fire vponupon them, Dan. 3.25.27. This made Chriſt to admoniſh the wicked, to take heed how they deſpiſed, or ſought to hurt, the weakeſt ſeruant or child his Father had. For, though he be weake in himſelfe, he is not ſo in his keepers, the Angels, who alwayes behold his Fathers face in heauen, Math. 18.10. that is, ſtand readie, looking when he will ſend them to ſtrike with death the proudeſt aduerſarie that that poore man hath. And Chriſt is ſaid to be that ladder of Iacob vponupon which the Angels deſcend and aſcend in the protection of his Church, Ioh. 1.51. Geneſ. 28.12. becauſe (for his ſake) they miniſter to the heires of glorie, and by him (the ladder) deſcend to vsus, in our continuall ſaftie; which is as ſure as his owne ſeate in heauen, and ſtandeth like mount Sion againſt all ſtormes and windes of men. The reaſons:
Reaſon 1 One Angell armed with the power and glorie of God is ſtronger then a whole countrey. Earthly Princes are ſubiect to many changes and great vnſuretie of life & eſtate. The reaſons is: their enemies may kill their watch, and corrupt their guard. But what men or kingdomes can touch the Churches watch? what angels of gold are able to corrupt the Angels of God? and then how can that periſh that is committed to keepers ſo mightie and faithfull?
Reaſon 2 Secondly, the charge of vsus is giuen to theſe miniſtring ſpirits by parcels, not in groſſe and peece-meale, not in a lumpe: our members in a booke, our haires by tale and number. For it is vponupon record, and (as it were) deliuered to them in writing in one Pſalme, They keepe all our bones, Pſal. 34.20. in this, they keepe our very foote, putting it in ſecuritie ver. 12. and elſe where, our whole man and eueryevery member. And can a charge ſo preciſely and ſo particularly giuen and taken, be neglected?
Thirdly, their manner of keeping vsus, as it is ſet downe in the Reaſon 3 text, cannot but promiſe great aſſurance: For, is not the little child ſafe while the Nurſe carrieth it in her armes, or beareth it in her hands? So while theſe Nurſes ſo beare vsus, can we be in danger? but our Nurſes on earth may fall: theſe Nurſes the Angels cannot.
Fourthly, our protection is deliuered with a charge to the Angels Reaſon 4 that nothing be lacking, as if the Lord ſhould hauehave ſaid: I charge ye that ye looke well to all theſe little ones that I commit to your keeping: ſee that none of them periſh: and vſe your power in the ſafetie of them all.
Firſt, here is matter of thankfulneſſe throughout all the Churches, Vſe 1 whoſe ſafetie is prouided for by ſo honourable a guard about them. It had beene ſufficient ſecurity, to hauehave beene cared for by Gods prouidence; and, being to paſſe the ſeas of this troubleſome world, to hauehave had his Letters, that is, word, for our ſafe conduct to our countrie: but that God ſhould giuegive vsus (beſides his prouidence to keepe vsus) that hoſte, which is ſo glorious and neere himſelfe, to be alwaies about vsus; as if he ſhould vouchſafe vntounto vsus, not his princely Letters onelyonly, but his royall Nauie to bring vsus ſafe to our heauenly Port and Land, this muſt needes abundantly ſecure vsus, and expell all feare. This is grace indeede, and great riches of grace: which ſhould make his praiſe to bee heard, & his name to be excellent in al the places of his dominion. If mens ſpirituall eyes were open, they that are ſpirituall might ſee the Diuell and his Angels, with a whole hoſte of wicked men, in continuall aſſault againſt them: they might ſee themſelues to goe continually in danger, and, (eueryevery ſtep,) in death, but that the ſtrength of heauen goes with them: and is there not matter in all this for the praiſe of God, with heart and mouth? In the yeere of our Lord, 1588. the bragging power of Spaine could doe nothing againſt vsus, that came to deſtroy vsus, and to roote out our memoriall: for, the Lord kept our coaſts by his Angels; and what could they doe againſt ſuch keepers? ſhould not this be remembred? and ſhould it not be remembred how the Angels hauehave encamped about & defended this Realme againſt ſo many hoſtes of diuels, & diuels-children, that (more then 60 yeers) hauehave ſought by innumerable engines of Treaſon and threatnings of death, to hauehave made it a Sepulcher of Chriſtian carkeſſes, for the Goſpels ſake, that is yet among vsus? And, let it not be forgotten what the Lord did ſo lately by his Angels, in the mouth of our Soueraigne, for the diſcouerie of the powder-plot. Thus, we hauehave been, and are at this day kept ſafely by the Lord, in the hand of his royall Angels; for which grace of his, what can wee giuegive to him (leſſe,) then praiſe in our mouthes, and obedience in our liues, continually?
Vſe 2 A comfort to the righteous who, in this, that the Angels are their mighty keepers, hauehave a ſpirituall preſeruatiue of great vertue againſt all Plagues that come, whether of ſword, famine, or contagious Peſtilence. They that walke in the waies of the Lord, (when others runne out) hauehave promiſe, (in a common euill) of particular ſafety, if it be expedient for them: the Angels attend them for that purpoſe: and the Lord knoweth how to deliuer them (as he did Lot,) when he meaneth to turne a whole Sodom of filthineſſe into aſhes, Gen. 19.16.22.29.2 Pet. 2.7.9. If God ſend Peſtilence, or famine, or any other euill: in the hoteſt Plague, and greateſt dearth that he ſendeth; they neede to feare nothing, that hauehave reuerenced his truth, and done his will, keeping themſelues vnſpotted of abuſes, and ſorrowing for the abuſes they could not helpe: for, hauing ſuch Leaders as the Angels are, they ſhall not walke where the Plague walketh; or if they doe, they ſhall walke in the aire of it without danger, hauing, in theſe mighty ones about them, ſo ſtrong a counterpoiſon againſt it: and when ſome dearth is ſent: the Angels will, one way or other, ſee them prouided for; that the Scripture may be fulfilled which ſaith: doe good, and thou ſhalt be fed aſſuredly, Pſal. 37.3. So, when any other euill commeth: God will not forget the loialty and good ſeruices of his people, who hath put them all downe in a better and more laſting booke of record, then was that which Aſſuerus kept for a remembrance of ſuch Subiects as had deſerued well of him, Heſt. 6.1, 2. but will defend ſuch, by his Angels, as hee hath marked, with fauour, for ſpeciall deliuerance in the euill day: or elſe, how ſhould ſo many of the godly and few of the wicked eſcape in a towne, viſited with the Peſtilence; ſeeing the ſickneſſe is as infectious to one as to another, and ſeeing that, at the firſt beginning of it (and before it was knowne, or ſuſpected,) both one and another, went (indifferently) together into the houſe then infected with it? The caſe is plaine: the good Angles beare as many in their hands, as God will hauehave them to deliuer from perill of death, or common infection at ſuch times.
Obiect. You will ſay; it often falles out otherwiſe, Obiect. in the viſitation of God by Peſtilence: for, the moſt wicked hauehave beene deliuered from it, and the godly taken away.
Anſw. Firſt, it muſt bee remembred what was ſaid before: Anſw. which was that the godly ſhall be deliuered, if it bee expedient for them: and then: not deliuered from that Plague, they are deliuered from a greater by it; euen a Plague of Plagues a moſt accurſed life, full of ſinne, fraught with miſeries, and dyings without end and number. And for the wicked, though they eſcape them, they are not deliuered properly, but repriued for a time, to be more tormented hereafter, either with that very death, or with ſome other of a more horrible kinde, or with euerlaſting death in hell: or, they are reprieued till another viſitation, or to their day of aſſize, in their deaths-day or day of generall iudgement. But, to make the ioy of the righteous full: let it (further) be conſidered that the good Angels are ſtronger to ſaue, then the euill are to deſtroy: for, are the euill great in power? the good, are greater then they: the good hauing the fauour of God, which the euill hauehave not: are they old and ſubtle to inuent hurt? the good are as old, and more wiſe to preuent it: can they cauſe Peſtilence by venemous exhalations and dearth by ſome tempeſts? the good can purge the aire that they hauehave poiſoned, and make a calme where they made a ſtorme: are they ſtrong and full of might: as they are full of might, ſo they are fuller of feare, and feare abateth ſtrength: alſo, the good are ſtronger then they: and voide of feare, becauſe without ſiune, that cauſeth feare: doe both worke from God? yet they worke with great difference: the good as voluntaries, the euill as ſl…ues, the good well, the euill like themſelues; the good with their right hand, the euill (weakely) with the left; the good for their fathers honour, the euill for their own honour to Gods reproach.
Vſe 3 An admonition to carie our ſelues with all modeſtie and comely reuerence, not publickly only before men, but in our priuateſt cloſets and counſels: for, the good Angels are in our bedchambers: and, when we doe, or ſpeake any thing in our beddes that is not ſeemely; they ſee, and heare: we will not be rude in the preſence of a Noble-man: and ſhall we forget to be ciuill at leaſt, in the worthy preſence of the Angles? The woman muſt not be bare-headed in the aſſemblie, becauſe of the Angles: 1 Cor. 11.10. (our women now are, and are not aſhamed:) the meaning is, all things muſt bee done and ſpoken reuerently and fitly where ſuch witneſſes are by; and if ſo: then, how great is the impiety of ſome Chriſtians; Chriſtians in name, and beaſts in life; whoſe mouthes, not onelyonly priuately but at publick tables, ſend forth ſo many corrupt words of ſo ill a fauour and example to modeſt mindes and eares? and whoſe impure life is no better then a Pageant or ſtage of diſhoneſtie and villany to all that obſerue them, or are neare them?
The condition, vponupon which the righteous are thus watched and kept by the Angels, is, that they keepe the way; that is, the good and right way which is appointed to them to walke in, keeping within the bounds and circle of their vocation: for ſo long as they neither vſe euill meanes, nor neglect the good of their ſafety, following the word, the Angels are charged to keepe them.
Doct. 2 From whence we learne that the good Angels are our keepers: but with the condition of our keeping within the compaſſe of Gods will, in his word, and no otherwiſe: or, ſo long as we attend him in the way of our lawfull callings, and no further: which would be well obſerued: for the diuell, alledging this Scripture to Chriſt, omitted this: that is, that which was principall in the Text, (thy waies;) wronging the words, and wreſting the ſenſe, Luke 4.10. when Iacob was in the ſtraight way that God had ſet him; Angels were found with him in it, Gen. 31.3. & 32.1. and, Dauid ſaith, that the Angel of God, or Gods Angles (the ſingular for the plurall) encampe about thoſe that feare God, Pſal. 34.7. that is, that walke in the way of his feare; or, ſo long as they feare him. So after Chriſt had foiled Satan in thoſe three head-temptations that are ſpoken of by Saint Mathew, and Saint Luke, walking in his fathers path through them all; it is ſaid, the Angels came and miniſtred vntounto him, Mat. 4.11. Marke 1.13. Alſo, they that mourned for the abominations that were done in Ieruſalem, a Citie of blood, and of corrupt iudgement (becauſe that ſo to doe, was to be in a way wherein Angels are ſet and miniſter for the welfare of the righteous) were priuiledged by a ſauing Angel: or, Chriſt in him, from the deſtruction that was then made, Ezech. 9.4.11. The reaſons:
The Angels can doe no ſeruice where God is not ſerued: but Reaſon 1 God is ſerued onelyonly in the way of his truth, and by our walking in the way of his commandements: out of this way, the Angles meete vsus, as that Angel did Balaam, Num. 22.22. not as deliuerers, but as enemies.
Secondly, if they ſhould keepe vsus when we are out of our way; Reaſon 2 they ſhould be leaders to vsus in our errings, and of counſell with vsus in our ſinne.
Thirdly, all Gods promiſes are with condition, that we keepe Reaſon 3 the iudgements, as it were, way that hee hath commanded: for, not keeping this way, the diuell may take vsus as ſtrayes or vagabonds from God, being in by-waies, or in the waies of falſhood, not in the way, of which it is ſaid: and, the ſimple ſhall not erre by it, Eſay 35.8.
If (then) we forſake the way of Gods truth, and of our lawfull Ʋſe 1 callings in matters, wee hauehave no promiſe of ſafetie or good ſucceſſe, by the miniſterie of the good Angels. Indeed, ſo long as we abide in the truth, God hath mercifully giuen vsus his bond by the Angles; but this obligation of our ſafetie is void, ſo ſoone as we beginne to wander from his commandements: which would be conſidered, when danger is neere by any ſtroke of Gods hand, be it Peſtilence, ſword, or famine: for, if we hauehave erred from his ſtatutes, and returne not at the call of theſe or the like perſwaders to repentance; we diſclaime our priuilege in the ſafetie of the Angels, and cannot, with comfort, flie to Gods promiſe: for, that hath no hope for vsus, it being certaine that none can hauehave his protection that walks not in the way to it, that is, by faith and ſound repentance. If ſickneſſe ſhould be ſent, (and the ſame of an infectious nature,) if enemies, if famine, ſhould come: many, or rather all would expect Gods protection, and ſay; Lord helpe: but, if ſuch be not in the way thereof by his feare, but in ſtrange waies by audacious ſinfulneſſe, their expectation is vaine, and they hauehave no promiſe to be heard when they call, in the day of their neceſſity. Eſay 1.15. Prou. 1.24.28. Micah 3.4. Ezech. 9.9.10.
Ʋſe 2 A reproofe (therefore) of all thoſe who promiſe to themſelues the fauour of God, and ſeruice of the good Angels in any life. In a whoriſh life they crie peace; and in a drunken life, and life, not lifted vp from ſinne, they ſay; GOD will bee mercifull, though they walke in the ſtubborneſſe of their heart, adding drunkenneſſe to thirſt, Deutronomie 29.19. but GOD will not bee mercifull to ſuch, verſe 20. neither will the mercifull God of his people, and righteous GOD of the earth take ſuch by the hand. Iob 8.20. They may hauehave the euill Angels for executioners, and the good for their deſtruction, but not to waite vponupon them, as keepers in their way, Ieremie 23.17.29.20. & 6.15. & 5.12.14.15. This would bee conſidered at all times; ſpecially when the iudgement is begunne, or hath, for ſome time, continued.
Some, where the Plague of Peſtilence hath broken out as a fornace of flaming fire, in a Towne or Citie, doe (for all that) moſt deſperately increaſe the wrath, as it were fire, by adding further matter of new ſinnes vntounto it, that there may bee no end, till all bee conſumed; and ſome, when GOD denieth his bleſſing to the fruites of the earth by ſome pinching yeares, powre out themſelues to as great exceſſe of riot by large drunkenneſſe, and other intemperancies, as if the yeeres then ſerued as well, as euer: but let ſuch know, being out of the way of the good Angels, that they are in the high way of the euill to bee deſtroyed one way or other, then, or at ſome other time, with firſt death, or with firſt and ſecond. So much for the keepers of the righteous, the Angels; the perills, from which they keepe and deliuer them, followe.
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 onelyonly bee couered by theſe heauenly watchmen, but their very feete put in ſecuritie; which ſhall bee lead in all their wayes: at eueryevery ſtep, the Angels ſhall hold them vp with both their hands, and (as it were) take them vp in both their armes, that no ſtone offend them. By ſtone is meant, figuratiuely, any danger of any kind to ſoule or bodie; and ſo the Prophets meaning is; that though the godly ſtumble at ſome hinderances (as it were) ſtones of offence in their way to ſaluation, or in their outward wayes; yet God, by his Angels, will (ſo) put vnderunder his hand, that they ſhall not fall vtterly, or to hurt them. For, he that careth for the baſeſt member in the bodie, the foot to preſerue it, will not neglect the nobleſt parts to keepe them: and he that careth for the bodie, will care greatly for the ſoule.
The doctrine that ariſeth hence is: no affliction in bodie, ſoule, or name can hurt the righteous. More particularly: neither Plague, Doct. nor famine, nor ſword, nor touch of their credit, nor other croſſe ſhall pull them from the protection of the Angels, that will defend them, and eueryevery member of them, againſt all iniuries of men and diuels: yea againſt all extremities of Plague, famine, or ſword. In the booke of Geneſis, Ioſephs brethren caſt him into a pit: the Merchants buy him, and fell him to Potiphar: his Maſters wife accuſes him: his maſter for her complaint commits him: the Butler doth not remember him; yet Ioſeph is hurt by none of all this, but furthered to preferment, Geneſ. 37.24.28. and 39.1.17.20. and 40.23. and 41.40.42. When Dauid was called by the King of Gath, to go with him to battell againſt Iſrael, the Princes of the Philistims made him to go backe, with purpoſe to diſgrace him, 1. Sam. 29.6.7. but was he diſgraced by it? Surely, if he had gone forward, he had bene guiltie of the bloud of the Iſraelites, (his brethren,) and of Saul his Lord: if of his owne motion hee had gone backe, the Philiſtims might hauehave charged him, and dealt with him as with an enemie. But being as it was, that diſgrace turned to great good vntounto him, and he daſhed not his foote againſt it. Salomon the ſonne of Dauid ſpeaking of the righteous; doth not onelyonly ſay, that the Lord will be his confidence, that is, (generally) his ſure defence, but (more particularly) the couer of his foote; which ſhall not be taken, viz. in the Net of euils, Prou. 3.26. And, the Apoſtle Saint Paul confeſſeth that he was troubled, but not in diſtreſſe, 2 Cor. 4.8. as if he had ſaid; troubled, but not ouercome of trouble; or perplexed, but not without helpe in that perplexity: there is a like ſaying in Pſal. 37.24. where the Prophet ſheweth that a good man may fall, and not fall vtterly, or vtterly bee caſt downe; that is, to ſuch a daſhing or breaking of him, that hee ſhall neuer be able to riſe againe: the reaſon is: the Lord vpholdeth him with his hand, or keepeth him by his Angels, that beare him in their hands. So true it is that nothing can hurt the righteous; that is, indeede hurt them, or hurt them at the laſt. The reaſons:
Reaſon 1 All things work together for the beſt vntounto them, Rom. 8.28. be it plenty or want, health or ſickneſſe, Plague or no Plague: and, how can that that alwaies worketh good, and the beſt, turne to hurt, where it ſo worketh? If the Plague work ſpeedily, it ſpeedily ſends vsus to heauen, & what hurt is that? if ſom ſhort reproach here bring endles glory hereafter, what hurt doth it to be euill ſpoken of in ſuch a kinde and manner? if our troubles conforme vsus to Chriſt, and Chriſt, for ſuch conformity to him in our troubles, louelove vsus more dearely and more to ſaluation, what loſſe hauehave wee? God (ſometimes) caſts downe, that he may raiſe vp: wounds, that hee may heale: accuſeth of ſinne, that hee may forgiue vsus our ſinnes: and troubles our conſcience, that he may quiet it; and is there any hurt in this?
Reaſon 2 Secondly, all creatures liuing, and things without life ſerue God by his ordinance: and how can ſuch ſerue him, and hurt his children: the ſea by drowning, the fire by burning, the aire by infection, and other creatures in other manner? Nay; though the diuels hauehave a deſire and will to hurt vsus, yet are they compelled to doe vsus good againſt their wills. Satan is a murtherer, and his ſtratagems are (all) leuelled to the confuſion of mankinde: hee tempteth vsus to thoſe ſinnes for which (after) he accuſeth vsus: hee ſhaketh vsus to and fro in the winde, viz. of many temptations, to breake vsus, and our faith to nothing: yet in all theſe, what doth he to the hurt of any of Gods Elect? he tempteth vntounto ſinne; and, they profit by their ſinnes, as wiſe-men by their falls: he accuſeth them for ſinnes paſt; and they more feare ſinnes to come: he buffereth them with infirmities; and they are leſſe proud, and more prayerfull: the more he ſhaketh their faith, the faſter they hold it, as the way-faring man his cloke in a tempeſtuous day: and what hurt doe they get from Satan in all this? nay what good doe they not receiue from him in this & in all things elſe; God ouerſhooting him in his owne bowe for his peoples benefit? ſo true it is that God maketh the Deuils to ſerue the elect, when they minde their owne ſeruice, and the vtter ouerthrow of all that ſerue the Lord.
Thirdly, the ſting of harme is taken out of all the croſſes that Reaſon 3 God ſendeth for the humbling of his children, or Church: and they are ſent to feare them, not to deſtroy them, as the deſtructions that come vponupon the vngodly, with their ſting in them. Now, what hurt can a Scorpion doe that hath loſt his ſting? no greater can this Scorpion of croſſes doe, whoſe ſting is pulled out in the things that Chriſt ſuffered, and was conquerour for his Elect.
It is not denied but afflictions may befall the Righteous, but it Vſe 1 is ſayd that they, that is, The Righteous ſhall not daſh againſt them; and therfore the Godly may ſometimes take a knock, and meet with rubbes of offence in their way to Chriſt; yet the blow ſhall daunt them neuer a whit, and the Angels hauehave a charge to remoue, or put by all things that hinder and offend them, in this life of changes. They may drinke ſome deadly thing, but it ſhall not hurt them, Marke 16.18. And if a Viper leape vponupon their hand, they ſhall ſhake it off without hurt, Act. 28.3, 5. As long as we hauehave ſinne in vsus, the rod is neceſſary, and he is a baſtard that is not corrected by it, Heb. 12.8. Sometimes our corruption hath no other remedy but the bitter of afflictions; and ſometimes afflictions are preuentions of ſinne, as many let bloud to preuent ſickneſſe, before they be ſicke; ſo, wee are chaſtened of the Lord, that wee may not be condemned of the world, 1. Cor. 11.32. Many are hurt by fulneſſe, and God keepeth ſuch lowe and needic. Riches make many proud; and therefore God denieth riches to all of his whom hee knoweth to bee ſubiect to this ſwelling. Many that hauehave children cocker them vp to damnation, making them Gods, and God an Idoll: that his children may not do ſo, God oftentimes giueth them none, or taketh thoſe they hauehave: and they that are blowne vp with vaine praiſes, many times, meete with a ſtorme of ſlander vponupon their names to humble them. Sometimes, God trieth vsus by afflictions, how much wee will ſuffer for him, and how patiently when he dealeth in ſuch rough manner with vsus: oftentimes, hee ſetteth vsus vp as his marke, to ſhoote at; that the arrowes of his quiuer may pierce into vsus, to proue what is in vsus: and as Peter was bound in priſon with two chaines, and ſhut vp as faſt with a ſtrong watch, and iron gate as malice could deuiſe for the ſafe keeping of him, till he ſhould be brought out to the people, the next day, Acts 12 5. which was not in any diſpleaſure to Peter on Gods part, but to make his deliuerance more glorious, verſe 18, 19. ſo the Lord may, and doth (ſometimes) ſhut vp by Peſtilence, and a perſecuted life, as with chaines in priſon, his deareſt Peters, and with troubles keepe them in, as with an iron gate; not becauſe he loues them not, but that he may ſhew his greater power, either by deliuering them into the libertie of this life, or of the Saints, in the life to come. Beſides, S. Peter ſpeaketh of a fierie tryall, or iudgement that beginneth at Gods owne houſe; not to conſume it like droſſe, but to purge it like gold, not to deſtroy it, but to build it with more glory and excellency, 1. Pet. 4.12, 17.
Vſe 2 A doctrine of patience in all croſſes, euen in the greateſt that can come. For, what hurt is it, to beare that that cannot hurt vsus, when it is at the worſt? Beſides, in bearing of troubles, what doe we ſuffer, but what God may iuſtly lay vponupon? and, to be able to beare them, or to beare them without hurt, is it not the gift of God, and one of our receipts from his bounty and goodneſſe? And, if we hauehave receiued grace to beare, and promiſe to ouercome in the hardeſt things we ſuffer; why ſhould wee deſpaire in any aduerſitie, or become clamorous in any? If God ſmite vsus with Peſtilence, why ſhould wee not beare, that is, patiently beare the correction that cannot hurt vsus? or, why ſhould we (like madde Dogges, as ſome doe) being our ſelues infected, goe about deſiring, to bite others with an infected tooth? ſome ſay, this commeth from the diſeaſe: but I ſay it commeth from a deſperate vnquietneſſe in men of crueltie; or, if the diſeaſe cauſe any ſuch diſtemper, it will bee corrected much by patience in Gods children. Say the Peſtilence could hurt the righteous; is that ſufficient warrant for them to hurt others by the ſame? If God lay it vponupon them iuſtly, may they vniuſtly lay it vponupon others? And, as in the ſtroke of Peſtilence, ſo in the ſtroke of the heart, by anguiſh of ſpirit, why ſhould Gods mourners be impatiently caſt downe? when in their ſharpeſt fits, and hotteſt fornace they ſhall daſh againſt nothing that can hurt them; if a fourth be with them in all that fire, whoſe forme is like the Sonne of God; (as there is alwayes ſuch a Deliuerer with them in ſuch fires) Dan. 3.25. What doe they feare? or, are they impatient to ſowe the ſeed of teares, that they may bring their ſheaues with them? they mourne, that they may be comforted, Math. 5.4. Doth this trouble them? their afflictions are the medicines that heale their ſinnes. Would they not hauehave their ſinnes cured? tribulation bringeth forth patience, Rom. 5.3. This is the mothers owne child in Gods children; and wil they by their frettings and impatiencie, beget other effects, as it were ſome monſter vponupon her? Afflictions cauſe ſorrow for ſinne; ſorrow for ſinne cauſeth repentance; and repentance bringeth the quiet fruit of righteouſneſſe.Rom. 6.22. Doth this gradation diſpleaſe them? and if this doe not, what can? for this is the worſt that God intendeth to vsus by our croſſes. And if wee beare the worſt, that is, this: what great thing doe wee? the like may bee ſaid of all other the like afflictions vnderunder beauen? for, to the righteous, they are but fire to their gold to purge it, and honour to their perſons to ſet them in a higher roome, Luke 14.10. and can it be any burthen to their patience, to ſhine in their faith, as in fine gold: and being on the low ground, to be bid to ſit vp higher? Whatſoeuer can come, God will prouide for his little Church, though the earth be moued, and though the mountaines fall into the midſt of the Sea, Pſal. 46.2.3. if her nurſing fathers forſake her, and her Nurſes leaue her; they ſhall periſh, but deliuerance ſhall come to her from ſome other place, Heſt. 4.14. the day will come, wherein (with ioy) ſhe ſhall draw water out of the Wels of ſaluation, Eſai. 12.3. and God will take the bridle of bondage from all her perſecutors. Is there not matter of patience, yea of great thankfulneſſe in all this? So much for the firſt ſpeciall propoſition of Gods deliuerance by the Angels, the ſecond followeth.