The Shield of Righteousness, Part 1
PSALME 91. VERSES, 1, 2, 3, &c. Verſe 1. Who, or He that dwelleth in the ſecret of, &c.
THis Pſalme, moſt comfortable, and (throughout) moſt excellent, ſeemeth to hauehave binne made at what time the deſtroying Angell in the daies of King Dauid (hauing ſlaine with the ſword of Peſtilence ſo many thouſands in ſo ſhort time, as threeſcore and ten-thouſand in leſſe then three daies) did, at the Lords commandement, ceaſe from proceeding to Ieruſalem to deſtroy it, 2 Sam. 24.16. for, it is very probable, that, at that time and vponupon that occaſion, holy Dauid indited this Pſalme, as he did the 38. for a remembrance; that ſo great ſaluation might not be forgotten, and that the experience thereof laid vp in the Church as in the Arke, for poſterity, might be knowne and deſcend to the Ages to come. The Pſalme it ſelfe containeth (generally) two things; a propoſition of Gods fauour in the 1 verſe: and the confirmation thereof to the end of the Pſalme: the confirmation is partly from the Prophets words to verſe 14. partly from Gods owne words, in the verſes which follow: the Propoſition, in the firſt verſe, conſiſteth of a duty, and benefit promiſed; and hath this meaning: He that ſtandeth by faith in the ſecret-place of the Lords gracious prouidence, hath a ſure couer and houſe of rock to come vntounto when the Lords ſtorme falleth vponupon the generation of the wicked. And as wearied Trauellers, much ſpent with the heate of the Sunne, repoſe themſelues in the ſhadow: ſo they that repoſe vponupon God in the ſun-burnings of their weary life, ſhall lodge all night in the ſhadow and refreſhing-place of the Almighty; that is, ſhall hauehave the ſame Almighty God for their helper and deliuerer till that ſtorme of difficulty be paſt. And ſo, by ſecret (here) is ment a place of refuge from the ſtormes of the world vnderunder the ſecret of his prouidence, who careth for all his children. Alſo, by the ſecret of the moſt High; ſome Writers vnderſtand the Caſtle of his mighty defence, to which his people runne, being purſued by enemies, as the wilde creature doth to his hole or den for ſuccour, when the Hunter hath him in chaſe, and the doggs are neere. This (then) being the meaning of that which the Prophet calleth the ſecret place of the moſt High, and our dwelling in it, by confidence in Him; we learne, in all troubles, to cleaue to God chiefly or only Doct. 1 for helpe, and to meanes, but as vnderlings to his prouidence. In ſuch caſes, God in the Old Teſtament, bids vsus call vponupon him, Pſal. 50.15. and Chriſt, in the New, doth call vsus to him, Mat. 11.28. therefore, in the day of affliction, we muſt hauehave our comfort from God, and our eaſe in Chriſt. Eliphaz telleth Iob, that if he will returne to the Almighty; that is, caſt himſelfe wholy vponupon him for his helpe in affliction, and make him his confidence by faith in his truth; he ſhall be builded vp, to wit, in as good an eſtate as euer he had, Iob 22, 23. as if he had ſaid; he that pulled thee downe in this abiect condition, will ſet thee vp againe (as a glorious building) in a more excellent plight, if thou reſigne all, thy ſelfe, and (all) to him. Aſa did ſo: for, he reſted on God, being to fight againſt a million of men that came ſtrong againſt him: the Text ſaith, that hee cried to the Lord his God, and went out in that name onelyonly againſt that great multitude, 2 Chron. 14.11. he was able to number in his own Army a great many thouſands; as of thoſe, who, in the Army of Iudah, bare ſhields and ſpeares, three hundred thouſand; and of thoſe who in Beniamin, bare ſhields and drew bowes, two hundred and foureſcore thouſand, all valiant men, verſe 8. and yet all theſe were nothing, or no power (for he accounted them ſo, verſe 11.) in compariſon of that power, and that arme to which he truſted, euen God his deliuerer. In this confidence, going forth againſt ſo huge an Army and great Hoaſt, he ſo preuailed (the Lord looking on) verſe 13. that he carried away both the liues and ſpoile of all that multitude, verſe 13, 14.
So that woman of great faith, after ſhee had paſſed through the pikes to Chriſt, receiued both the commendation of her great faith, and health of her poſſeſſed daughter, Mat. 15.28. Dauid in many Pſalmes, profeſſeth that hee ſought the Lord, to wit, in trouble, and found him; that is, found helpe in him, Pſal. 34.4.17. & Pſal. 3.4. & 6 8, 9. it was familiar to him to ſay; helpe Lord, for vaine is the helpe of Man, Pſal. 60.11, the Centurion came to Chriſt for his ſeruant, Mat. 8.5, 6. and the Ruler beſought Chriſt for his daughter, Luke 8.41, 42. Thus it is plaine that the Lord is to be ſought vntounto in trouble, and he onelyonly.
He is our Father. Now, naturall children do not prouide for Reaſon. 1 themſelues, but truſt to their fathers: ſo, if we be right childrē, we will do as much, and, diſclaiming our own weak aides, reſt on his prouidence, who is our heauenly Father; and (no way) on our ſelues, who, without Him, can doe nothing, Iohn 15.5.
Secondly, we cleaue to thoſe in our needes, whom we know to Reaſon. 2 be both able and willing to help vsus: but this power is weakly in Man, and abſolutely (or rather onelyonly) in God: and therefore, where wee ſhould not depend on Man for a little, we ſhould reſt on God for much, and all.
Thirdly, to vſe any meanes of helpe, and not in a ſubordination Reaſon. 3 to Gods worke and bleſſing, is to make our ſelues Idolaters, and them Gods, 2 Chron. 16.12. Iob 36.13.
A reproofe of thoſe who in their affliction, and when God hath Vſe. 1 them vnderunder hand, rather cleaue to meanes by ſome worldly reach, then to God by repentance: for example; in the time of the Peſtilence, ſome put all their confidence in the change of the place, thinking it ſafer to forſake their houſes, then to flie from their ſinnes. Indeed, ſanctified meanes of preſeruation and eſcape with fauour, in ſuch caſes, are not vnlawfull; but, hauing not firſt turned to him that hath ſmitten vsus; Amos 4.12. our running is from God, not from deſtruction that followeth vsus. In daies of ſcarcitie, we diſcredit Gods prouiſion, and ſhift for our ſelues: then ſtolen waters are ſweete, and the bread of ſecrecie is pleaſant to vsus, Prou. 9.17. then, we bowe downe for a morſell of bread, 1 Sam. 2.36. not to God by prayer, but to Sathan by euill meanes. If God viſit vsus with ſome ſharp ſickneſſe, we preſently ſend to the Diuell, in ſome Witch, to helpe vsus, 2 King. 1.2. So when a land is threatned by enemies; if men and weapons can doe any thing, God is little regarded: and we march forward in our ſinnes, as if we purpoſed rather to fight rebelliouſly with God, then chriſtianly, in God, with thoſe that come againſt vsus.
Vſe 2 An admonition to labour vntounto the meanes, in the right knowledge of Gods Word and prouidence, of getting this aſſurance in God aboue all things. The meanes are to meditate daily; that is, much in the Word; laying vp knowledge in our hearts, the knowledge of the truth and of God, that we may be inſtructed in his promiſes, and perſwaded of his power, Pſal. 1.1, 2. for, this knowledge, well digeſted, will ſtay vsus in the wauerings of many; when by the light of it, we ſhall ſee him that is inuiſible, and his power that is Almighty: able to helpe vsus when wee hauehave the whole world and all the elements againſt vsus, and without whoſe helpe, all helps in the world can doe nothing for vsus. Another meane is, well to obſerue his prouidence to which all ſecond cauſes doe ſeruice; and the experience of Gods children who, putting truſt in God, were euer deliuered in due time. Another is, to affect God aboue all things: for, then we will truſt him before all men, it being certaine, that what we moſt affect, wee moſt leane vntounto; as if it be profit, we depend vponupon it; and if pleaſure, we referre all to it. And another is, to conſider that it caſteth an imputation vponupon God to call him Father, and not to beleeue that hee will doe a fathers part in prouiding for vsus: for, can naturall children depend (altogether) vponupon their fathers care for their wealth and finding; and ſhall Gods children diſtruſt a more able and mercifull father that hath vndertaken to keepe them, and promiſed, when father and mother ſhall forſake them, to take them vp? God hauing (then) promiſed to be our God; will wee bee Gods to our ſelues, liue at our owne finding, and giuegive the Lord little or no credit for his care of looking to vsus? and what doe we better or other, when by making ſhift for our ſelues beyond and againſt the rules of his word & prouidence, we take the care of vsus wholly from him, and put it in our own hands & keeping? Therefore to get confidence in God, the way is ſo to vſe the means and helps of our preſent life, that we forget not, that they are giuen to vsus by God, and become good for vsus by his bleſſing: for, (then) wee will not truſt in them, but put truſt in him that gaue them; when we hauehave them we will not depend vponupon them, and when we want them, we will beleeue without them. Theſe are the means, and this is the way to make God our ſecret place; but who vſeth theſe meanes, and obſerueth this way of comming to him? who careth to know by the word, either his promiſe, or truth to his children, to make him faithfull? Surely, if we regarded this duty, and the benefit it bringeth, where it is rightly done; in a time of ſcarcitie, wee would not be ſo diſtruſtfull, nor feare ſo immoderately when any Peſtilence commeth: In our neceſſitie wee would not deale vniuſtly nor ſteale; nor when ſickneſſe takes vsus, fare as if death were preſented to vsus. When we looſe a commoditie, we would not looſe God (as many do) for the hauing of it againe from the diuell in a Coniurer: nor, if a tooth ake, go from God to a charmer for the eaſe of it, in ſome helliſh myſterie: nor if a croſſe come, iuggle it away with mirth; and ſo turne out God, when wee ſhould turne to God: but with Iob; if God ſhould kill vsus, we would trust in him, and reproue our waies in his ſight. Iob. 13.15.
But that which is (heere) tranſlated [dwelleth] is as much in weight, as ſitteth, or is ſetled; and ſo, our dwelling in Gods ſecret, is as much as our ſitting downe in it: the meaning is, wee muſt make it our reſt, as if we ſhould ſay; Here will we dwell.
From whence we learne, that Gods children ſhould not come Doct. 2 to Gods Secret-place, (as Gueſts) to an Inne, but (as Inhabitants) to their owne dwellings; that is, they ſhould continue to truſt in God, as well in want as in fulnes; and as much when they wither in their root, as when they flouriſh in it. So did Iob, who bleſſed the name of God, not only when hee gaue him riches, but then alſo when he gaue him pouertie, Iob. 1.21. Pro. 30.8. When he made him rich, he feared God; when he took away all, he charged not God, Iob. 1.22. The Prophet Dauid ſet the Lord alwaies before him, Pſal. 16.8. that is, before him in proſperitie, and not behind him in trouble: and Pſal. 121.1, 2. His eyes were not in the meanes, but lift vp to the mountaines from whence came his helpe: He that glorieth in the Lord, muſt glorie in him poore or rich, in ſtrength or weakneſſe: Iere. 9.23. And where ſome truſt in Chariots, and ſome in horſes, Pſal. 20.7. Gods ſome (which are not many) muſt remember the name of the Lord, though they neither hauehave Chariots to mount them, nor horſes to ſaue them:
The reaſons: The Text here ſayth, He is Almighty, and our Creed calls him, the Father Almightie, that is, the al-ſufficient God that can as ſoone make rich, as ſuddenly poore; and can as eaſily make ſomething out of nothing, as he can preſently bring much or all, to nothing: for, as one ſayth, Eius eſt nihilum, cuius eſt totum. Nothing is matter for his power, as much and as well as all are, that hauehave being. We ſee this in the ſudden change of things: and (firſt) of Eſtates. For, rich Iob, how quickly, and in how few dayes, nay houres, was he made poore Iob; after God had blown vponupon his eſtate with his wind of taking all away? Iob. 1.1, 2, 21, 22. And as this is true in the change of eſtates, ſo it is in all other changes by Peſtilence, by ſickneſſe, and other roddes of God, where all meanes worke by his power, and doe his will that moueth in them. For, for the fearefull peſtilence, and burning coales therof ſent from between his feet: Whoſe command is ouer it, when it rageth in one Countrie, and is not heard to crie in another? nay, who ruleth it, and moueth in it, when, being in the ſame towne or citie, it is in one ſtreete, and in one houſe, and not in another? Being in the ſame houſe, how commeth it to paſſe, that it faſtneth vponupon three, or two or one, and not vponupon all, ſeeing all eate and drinke together, liue in the ſame common aire, and lodge in the ſame chamber, ſometimes in the ſame bed? Is not this (alſo) the worke of God?
And doth not God (ſometimes) in the cure of a diſeaſe (which hath no great hardneſſe) ſo diſtemper and confound the wiſeſt Phyſitions iudgement that he ſhall not be able rightly to diſcerne the nature and proper cauſes of it? when hee hath found them; may he not faile in miniſtring or preſcribing to them? or, if he do this well; may not the remedie come too late, and when the Patient is paſt helpe? if helpe come in time; may not the queazie Patient diſlike it, and his ſtomack riſe againſt it? if he be able to take it; muſt not God giuegive power to make him able to hold it? if God giuegive this power; may not the force of it bee gon, or the compoſing of it bee naught? if both bee good; yet who muſt make them good to him? muſt not the Almighty, in whoſe ſecret he muſt not be a Soiourner, but Inhabitant, nor repoſe for a night, but dwell continually, if hee looke that the meanes ſhall doe him good, which can doe nothing but by his word and bleſſing that worketh in them? Secondly, if his bleſſing beare the whole ſway (as it doth) both in want and fulneſſe; if that make rich both in pouertie and abundance, and that onelyonly, as it onelyonly doth; and if that be giuen to thoſe that reſt on Gods prouiſion in their low ebbe, and denied to thoſe that depend vponupon themſelues in a fuller tide of things: how can but it be neceſſary to all that detrue riches and a bleſſed increaſe, to waite vponupon Gods hand with a continuall eye, without diſtruſt of his prouidence, who onelyonly is able to bleſſe with meanes, and hath power to bleſſe without them? But it is certaine; that neither the hauing of wealth, nor the commodiouſneſſe of trades hauehave or can hauehave any power, but his bleſſing that maketh rich, Prou. 10.22. 1 Chron. 29.12. Deut. 8.18. And therefore, whether we be full or empty, we muſt ſeeke our ſtore, and the bleſſing of it, at God, depending on him, as on the Father of gifts, both in a meane and wealthie life.
A reproofe of thoſe who, in Vſe 1 a welthy eſtate will beleeue in God, & when they hauehave, in their keeping, ſome pawn of his goodneſſe: But in a poore life, prouide for themſelues by ſhifts, and ſtealing: before the Plague comes, they are confident: but when it is ſent, they take part with euill meanes againſt it: remoouing their ſeats, but keeping their ſinnes; and ſo runne to other towers, then to the Lords ſecret, from it. In ſome caſes I confeſſe it to be lawfull, ſometimes to chang the aire, and for ſome: but it muſt be by thoſe that hauehave no calling of publique charge in the place; and by thoſe, who, being rich, leaue ſome portion behinde them to the poore that remaine; els, they flie from a Lion and a Beare meetes them: or leane to a wall, and a Serpent bites them, Amos 5.19. further; ſeeing the meſſenger of iuſtice, in eueryevery publique calamitie, bringeth the Letters of God to one as well as to another: how can they ſecure themſelues, who flie, not from ſinne, but in great ſinne, from the ſame offended God, who (himſelfe in Perſon) followeth the ſuit againſt them? What Sanctuarie will they take? and what houſe of defence againſt the Iudge of all worlds? Whither will they go from his ſpirit? and whither will they flie from his preſence? Pſal. 139.7. Is there any place in heauen or hell, where his writts runne not? or goeth not his commandement ouer the large earth, and wide ſea? Some will abide in Gods houſe of defence, ſo long as they may be quiet, and vnthreatned in it: but if there be any danger toward them for a good cauſe, they are readie, by a traiterous feare, to forſake it for carnall refuges: and ſome, if there bee any faire weather in the Goſpell and the Bridegroome bee with it; will come to the Marriage-feaſt: but if the faire weather in it bee turned into ſtormes for the Goſpell, and the Bridegroome be taken from it, as in a day of tentation: then, they goe away, Luke 8.11. or goe backe, Iohn 6.66. with reuolters and murmurers, and ſay, with the Meſſenger of the King of Iſrael, behold, this euill commeth of the Lord, ſhould I attend on the Lord any longer? 2 Kings 6.33.
Vſe 2 A comfort to the godly who ſuffer want in Chriſt, and troubles for Chriſt: for, they are taught by the moſt High, that will not faile them, nor forſake them, to dwell in his prouidence; I ſay to dwell, not to ſoiourne in it, howſoeuer things goe. They that truly ſerue God, and truſt him with their eſtate, by reſting on him, hauehave his word in pawn, that they ſhall be prouided for, not onelyonly when they are in poſſeſſion by the meanes, but when they are out of poſſeſſion, and meanes are againſt them, Iohn 6.5, 6, 7, &c. Dan. 3. and 6. Chapters. Abraham, for our example, had experience of Gods truth this way: ſo had Iſaac his Sonne: for, how were both of them enriched among ſtrangers, and in a ſtrange land? and yet what likelihood of ſuch a matter, if we conſider the effects with the meanes; thoſe infidels being aliens from their Religion, and vowed enemies to their Nation? This is written for our learning and comfort: to teach vsus to truſt God with all, and to giuegive the key of vsus into his hands, who can make few things to yeeld much, and ſmall things to be of great force, Pſal. 37.16. Nay, who can turne ſtones into bread; Mat. 4.3. that is, enemies into friends, and make (euen) thoſe that hate vsus, to enrich vsus. If God ſend any trouble, his children ſhall (either) bee deliuered from it, or preſerued in it: if hee ſend an arrow, and that of the Peſtilence, he will ſend his ſhield before it: if he make ſicke, hee is not to bee diſtruſted, neither any other to bee ſought vntounto: for hee that maketh ſick, can make whole, Deut. 32.39. Whatſoeuer the diſeaſe be, and howſoeuer it workes, that is not to be reſpected ſo much as his power that can turne vp our couch in any ſickneſſe. Yea, in a time of common viſitation, though the feete of them, that buried others of the Plague, were at the doore to carrie vsus out, Act. 5.9. yet he that ſtayed one, going to his graue, Luke 7.14, 15. and raiſed another, being in his graue, Iohn 11.43, 44. is able with like power in our ſickeſt extremities and vnliklieſt recouery, to command the ſhadow (not of theb Sunne,2. King. 20.10. but of life) to goe backe till health come. Meane while; if wee would bee owners of theſe comfortable promiſes: wee muſt neither in a poore eſtate practiſe for riches, without him that maketh rich; nor in a ſickly life, play the theeues for our health, not ſeeking to him that maketh whole. And, when the deſtroier is broken into a towne, and the Plague is come vponupon it to deſtruction: wee muſt more ſeeke to caſt out the infection of ſinne that lieth ouer the face of that towne ſo infected, then to hauehave the infection it ſelfe remooued; ſeeing that the roote muſt bee killed before the fruit will die: ſo much for the duty, the benefit promiſed followeth.
Shall abide vnderunder the ſhadow of the Almightie.
IN this Sentence two things may be obſerued: the bleſſing it ſelfe, the ſhadow of the Almightie; and the continuance thereof, in the word, abide. The ſhadow of the Almighty, is that thick, couert of God, wherein all (that put confidence in him) ſhall be ſhadowed from the Sunne of affliction that muſt needs burne vp thoſe, who hauehave no defence from the heate thereof: and this promiſed for no ſhort time, but time of long continuance: for, it is ſaid, that they who take God for their ſhadow, ſhall abide, or (as ſome reade) lodge all night in him in great ſecurity from the feares of life, which as the feares of the night caſt ſhadowes of trouble and of cumberſome darkneſſe vponupon mortall creatures: the meaning is, that the godly after thoſe many crimes of their feeble and weake life, ſhall, in the Almighties defence, finde a moſt comfortable ſhadow and refreſhing-place from all tyrannie and violence of Men: and not ſometimes ſo, but euer ſo.
Doct. 1 From whence we (firſt) learne; that no affliction ſhall bee able to preuaile againſt thoſe who make the Almighty their hiding place, or deliuerer. God is a deliuerer in great troubles; that is, in troubles of ſharpeſt edge, and longeſt continuance. Hee that deliuereth our ſoules from hell, can deliuer our bodies from the brands of hell; and, for the corrections of the righteous, they are but the chaſtiſements of a Father and viſitation of children whom he receiueth, Heb. 12.6. The Prophet Dauid tells vsus, that though their troubles were great, as if they would quell them; or many, ſo as none could count them; yet he will deliuer them from great or many troubles, that deliuereth His from great and ſmall, and all their troubles, Pſal. 34.19. And this made him to ſet the Lord alwaies in his eye, who was at the right hand of his ſlidings: and ſo, that is, ſo aſſiſtant and ſtrong with him, that he could not bee mooued, that is, periſh, or fall for euer, Pſal. 16.8. In the 125 Pſalme, the three firſt verſes, it is ſhewed in what aſſurance the faithfull are that put truſt in the Lord for their ſafetie, when the greateſt ſtorme of troubles is vp: for, there it is ſaid, that ſuch ſhall ſtand as Mount Sion, that is, faſt and vnmoueable in all changes, verſe 1. hauing the Hoaſt of God about them, as the Hills about Ieruſalem, verſe 2. by his Angels on their right hand, and by his creatures on their left. And, though his rod bee vponupon them by Tyrants, whom he will burne quickly with the fire of his wrath: yet it is ſo but for a ſhort time, and with ſome little ſmart, for their eternall curing, verſe 3. So God, ſpeaking by Eſay to Iſrael, his ſeruant, and to the ſeede of Abraham his friend; bidds them, and the faithfull in them, not to feare, viz. in affliction, either his deliuerance, or their periſhment: for, hee will vſe his right hand againſt their enemies, and hold their right hand, that they fall not: the right hand of his iuſtice ſhall ſuſtaine his children, and beate downe his childrens enemies, the winde carrying them away, and the whirlewinde ſcattering them, Eſay 41.10.13.16. Thus will the Lord be a hiding place to the people whom hee hath choſen, to ſaue them in all their troubles, if they ſet him for their refuge, Pſal. 91.9.
The reaſons. Hee hath promiſed ſafety to ſuch, Pſal. 50.15. Reaſon. 1 and what hee promiſeth to doe, is done, or, as good as done: for his fidelity remaineth for euer, Pſal. 146.6. therefore, as of him commeth our ſaluation, ſo they that truſt in him cannot bee confounded, Pſal. 22.4, 5.
Secondly, this may be prooued by a compariſon from the leſſe Reaſon. 2 to the greater, thus: if, among Men, a friend will not reiect his friend that truſteth him; neither any naturall father caſt of that childe that in his ſickneſſe, ſhall come vntounto him: will God doe leſſe then a friend, and not ſo much as a father?
Obiect. But you will ſay, Obiect. that (euen) Gods beſt children are (many times) put from the ſhadow, and burnt with the Sunne in common miſeries, that indifferently fall vponupon good and bad.
Anſw. To which I anſwer, that true it is, Anſw. that Gods beſt and deareſt ones, Dauid, Hezekiah, Ioſiah, Iob, and others hauehave had their parts with the worlds children in many grieuous ſorrowes; partly to teach them, and vsus in them, that Gods beſt people hauehave fallen into foule ſinnes; and partly to teſtifie that by no outward thing it can bee knowne whom God loueth to ſaluation, or hateth to death in this mixt ſtate of things: Eccleſ. 9.2. yet to the righteous there is a promiſe made, that if ſuch ſtormes fall, they ſhall from them paſſe to a perpetuall calme; where the wicked ſhall go from thoſe ſtormes to ſtormie fire and tempeſt and from Plagues temporall to paine endleſſe, from firſt death to ſecond death. Againe, the ſorrowes of the godly are for their purgation; the troubles of the wicked for their torment onelyonly, being gates to thoſe torments, out of which they ſhall neuer come, when God ſhall ſend them out from his preſence. Gods Plagues of Famine, Peſtilence, and other miſeries are his draw nets to gather out of the world by death, both the iuſt ones and thoſe that doe iniquitie: yet the good are taken out of the net of theſe common euills for the Lords owne ſeruice, the other, to be caſt away, Mat. 13.48. Therefore, when God ſends Sickneſſe, Peſtilence, Famine, vponupon a Land, Citie, or Houſe; the net is caſt ouer thee, either as a ſanctified thing to be put in his veſſels, or excommunicate thing to be put out of his kingdome.
Ʋſe 1 An inſtruction to Gods children, not to feare diſtruſtfully in any euills that God ſhall ſend: for, he that ſendeth the ſword, ſendeth the buckler alſo: he that made the Sunne, made the ſhadow: and he that maketh dead, maketh aliue. If Peſtilence bee ſent among vsus; let vsus take away our droſſe by repentance; and the hotteſt fire of it can doe vsus no harme, that burneth but the droſſe of ſin; or burneth onelyonly where the brimſtone of ſome ſinne, vnrepented of doth giuegive it matter of kindling. In the Fornace it ſelfe if wee ſerue God as thoſe three ſeruants of God in Daniel, did; there is ſuch a countenance of grace with vsus, and one ſo mighty to deliuer vsus, that wee cannot miſcarie, though it were heated ſeuen times, Dan. 3.25.27. If God breake the ſtaffe of our bread with vnſeaſonable yeeres and weather, we muſt not giuegive way to our feare againſt his prouidence, who hath ſaid (and wee may beleeue it;) that he will not faile vsus, neither forſake vsus, Heb. 13.5. whatſoeuer our troubles are, and though large afflictions deuoure vsus, as the Whale did Ionah; yet God will bring vsus to ſhore: yea, he that ſpake to the fiſh to caſt vp Ionah, Ionah 2 10. will ſpeake to all our afflictions, euen the greateſt Whale of them all that they hurt vsus not. If we crie out of the deepe to him, he will heare vsus, and deliuer vsus from many waters, Pſal. 130.1, 2. In our long iourney of afflictions, we cannot but be ſometimes diſcomforted with the length of the way, and ſlipperineſſe of our waies: yet let vsus ſend to God in our miſeries, and he will ſend to vsus by his comforts; and when we goe mourning and troubled all the day long, walke before him, and hee will walke with vsus according to his promiſe, and deliuer vsus from all our feare.
Ʋſe 2 A reproofe of thoſe who ſinke in ſhallow troubles, hiding their hearts in the meanes that are ſent, and not making him their ſecret, or hiding place, that ſent them. If God doe but a little croſſe them: they croſſe their armes, and wring their hands, as men, not ſomewhat troubled, but quite vndone: or they are caried, as with the maine ſaile into doubtfull ſeas; and runne from the Creator to creatures, fixing all their ſenſes vponupon them, and confidence in them, for eaſe and remedie in ſuch caſes; forgetting that great God, who ſheweth himſelfe ſtrong with all thoſe, whoſe hearts are found to him, 2 Chron. 16.9. Pſal. 7.10. By this we learne what to iudge of wretched worldlings, whoſe harts are earthly, and affections on earthly things: for where the faithfull come to God, by faith, in their afflictions, and make his boſome their place of refuge from them: ſuch make not God their ſtrength in aduerſitie; but truſt in Man, or in the arme of Man for helpe, when any thing grieues them; and rather complaine of God, then to God in the day of euill.
But Gods defence is not onelyonly our refuge in trouble, but our continuall and permanent refuge: and they that giuegive themſelues to him to be kept, are preſerued by him; not for ſome ſhort time, but for euer. He is a ſhadow, and continuall ſhadow: other ſhadowes faile, like the gourd ouer Ionah's head, Ionah 4.6.8. but this abideth conſtant and ſure, or vnmoueable, as God himſelfe.
From whence learne, Doct. that Gods defence neuer faileth his children: for, it is no ſlitting tent but ſtanding caſtle to them. This is ſhewed in the Pſalme, which is called Moſes Pſalme: for, there the Lord is ſaid to hauehave beene the habitation, or ſtanding houſe of his people for euer: euen from generation to generation, that is, from the beginning of the world to that day. And Dauid ſaith, that this is the bleſſing of the righteous; the Lord will compaſſe him, or goe round about him with his fauour; and bee his ſhield before and behind againſt all aſsailants, and at all times: for elſe; how ſhould they, that truſt in him, reioyce for euer, if they ſhould not be protected alwaies by him, for whoſe continuall ſaluation they continually are glad? Pſal. 5.11. for this cauſe, the ſpirit is ſaid by Chriſt, to abide in the faithfull, as in his ſtanding houſe; not where he Inneth, but where he dwelleth, Ioh. 14.16. To hypocrites he comes and goes: to true beleeuers he comes and taries; not for ſome ſhort time, but for euer: for, he dwelleth with them, and is euer in them, verſe 17.
The reaſons of the doctrine: the workes and calling of God are Reaſon 1 without repentance. Rom. 11.29. and whom hee once loueth, vntounto the end he loueth them, Iohn 13.1.
Secondly, He whoſe name is I am, Exod. 3.14. and nature, Reaſon 2 I change not, Mal 3.6. doth his things by counſell, and all things in good order: and therefore whom He deliuereth, He deliuereth without repentance, or change. Thirdly; if earthly fathers will neuer Reaſon 3 forſake their childrens defence, ſhall we thinke our heauenly Father will? Or, if a kinde Hoſt will protect thoſe that come vnderunder his roofe Geneſ. 19.18. Iudg. 19.23. will God leaue thoſe to ſpoile, who come to his houſe, and take Sanctuarie in the caſtle of his helpe?
Vſe 1 A reproofe of thoſe, who hauing the meanes of peace and health, are confident; but would be at their wits end if warre ſhould be proclaimed, or fearefull ſickneſſes ſhould come. For, what is this, but to call into queſtion and doubt, Gods immutable counſell concerning the protection of his children whom hee neuer forſaketh? In all rumours of Peſtilence and warre, men are diſtracted, as if God had no prouidence, and feare ſhadowes becauſe they make not God their ſhadow, who hath promiſed to be their abiding place, and, who (if they would truſt him with their liues) ſhould ſee his ſaluation. But becauſe, with Ionah, they ſet more by the gourd of ſome preſent (though fading) ſhadow, Iona. 4.10. then by the ſauing ſhadow of the Almighty; therefore doth the Sunne ſmite them, and they wiſh rather to dye then to liue, Iona. 4.8. being forſaken of all but of grieuous and deſpairfull ſorrowes that will neuer leaue them.
Vſe. 2 A comfort to Gods ſeruants in all alterations; for, in a time of ſcarcity, and when God taketh away their ſuſtinance, ſo that men cannot helpe them with the barne or with the wine-preſſe, 2. Kin. 6.27. The Lord himſelfe will be their all-ſufficient feeder, and from the ſtore-houſe of his prouidence will ſend vntounto them, Pſal. 37.19,Exod. 33.19. If he be with them, his prouiſion goeth with them; and (though they lacke bread) hauing him in place, who giueth the vertue of nouriſhment to all their bread, Deut. 8.3. how can they but be fed? So, in a time of Peſtilence; though we hauehave no place of refuge, nor ſhadow abroad in the Countrie, ſuch as the richer ſort hauehave againſt that burning Sun of the plague that deſtroieth at noone day: we need not to be troubled, hauing in the Almighties protection, a better ſhadow then thoſe Ionahs hauehave of their gourd. For, then the Sunne ſhall not ſmite vsus by day, nor the Moone by night, Pſal. 121.6. In times of perill, whitherſoeuer wee goe, (not going from God) Gods ſhadow goeth with vsus; in priſon to be our libertie, in baniſhment our Countrie, in warre our ſhield, in neceſſitie our abundance, in deſpaire our hope, in death our life; and that a long life, for euer and euer. So much for the propoſition of the Pſalme, the confirmation of it followeth.