The Shield of Righteousness, Part 3
VER. 3. Surely he will deliuer thee from the ſnare, &c.
HEre the Prophet applyeth that to the faithfull for their aſſurance, wherewith he had reſolued his owne hopes before, which he doth by a more particular recitall, both of the troubles that may befall them, and of the meanes that God will giuegive for their ſafe being in them, and happie 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 meanes whereby he will do it: the affliction that he ſpeaketh of is the Plague of Peſtilence, which is firſt figuratiuely deſcribed, and then plainly without figure. For the Angell of iuſtice which the Lord had ſent into Iewrie to ſmite downe 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 ranne 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, Frō North to South., b verſe 15. The Peſtilence it ſelfe is called a Snare or Net, becauſe it came ſuddenly vponupon the people, as the ſnare vponupon the bird, taking them, eating, drinking, walking, ſporting, or in their beds faſt aſleepe; that is, thinking of nothing leſſe then of a change ſo haſty and neare. Where the Angell 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 ſerue. 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 heauen aboue, for there is his preſence: nor hell beneath, for there is his power, ver. 8. from the top of Carmel to the botome of the ſea there is no couer 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 deliuered, ver. 1. It ſeemeth that people & Prieſts in the dayes of Amos, whē the Prophet threatned them from the Lord with ſome vniuerſall deſtruction, did lie downe in vaine refuges which they ſought out, not turning to God by repentance. And theſe thought they ſhould be ſafe enough whatſoeuer could come, and that he that ſent theſe threatning ſnares before him in his iudgements proclaimed and alreadie working, ſhould not by them, take them out of their priuiledged holes to deſtruction. But Amos tels them, that whereſoeuer they ſhould be hid, God would find them: and though they vſed his owne Temple for the couer of their iniquities; yet he would breake in by his iudgements, and ſmite the dores, and ſhake the poſtes 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 then others, ſhould be ſlaine with the ſword, that is, hauehave the ſame reward from the Almightie in deſtruction, that thoſe others had. So Edom that would dwell in the clefts of the rockes, that is, in ſure places (as he thought,) or in places farre from the reach of God, found that there was no hiding from him, Obad. 3.4.6. And, enter into the rocke, ſaith Eſay to a people rebellious, a people, that like rebels in a land, take ſome ſtrong Caſtles, and hold them againſt the lawfull and right Soueraigne of the countrie; yet there is no rocke of eſcape to runners from God, Eſay 2.10. And the high looke of Man ſhall be humbled, and the haughtineſſe of men abaſed, and God onelyonly exalted in that day, verſe 11 that is, Man ſhall bee 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 eueryevery where, and his power in all places; Reaſon 1 as well in the Countrie as in the Towne, hating ſinne as much and deadly in Countrie-men, as in Townes-men: he can goe ouer the Land, nay, the whole world in farre leſſe time, then we can go from our ſeates, to the Church-dore. He can reach vsus, goe wee neuer ſo farre: and ſoone ouer-turne vsus, ſtriue we neuer ſo much. Let it be Peſtilence that he ſends; ſinne is the fire of it in our boſomes to deſtruction, which will goe with vsus, whither ſoeuer we remooue, not remoouing from it; that is, from ſinne, the cauſe of it. It is ſinne that ſetteth his wrath on fire in the burning Peſtilence, or any other Plague: and if it beginne to burne, one way or other, hee neede not fetch the coles of it from any other fornace then from that of the corruption which is in our owne fleſh.
Secondly, if God will doe a thing, what can hinder him? and Reaſon 2 who can reſiſt his will? Rom. 9.19. for, what he will doe, he will doe. Eſay 46.10. then; if he hauehave a purpoſe to puniſh ſinne, and the ſinne be not repented of, that he hath a purpoſe to puniſh; what creature or helpe mortall ſhall deliuer it? What can change his minde that is inuincible? and correct his thoughts that are abſolute?
Thirdly, the end of all Gods 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 wee meane not to leaue our ſinnes; it can little auaile vsus to leaue our places, and to keepe our ſinnes.
An inſtruction to confeſſe the Lords power, and how eaſie it is Vſe 1 for him to auenge himſelfe of vsus, when wee hauehave prouoked him by our ſinnes. The Apoſtle maruelleth that ſinners dare be ſo ventrous and hardie, as to prouoke him, that is ſo much ſtronger then themſelues: and therefore ſaith; doe we prouoke the Lord to wrath? that is, would one beleeue that ſo poore wormes (as we are,) durſt tempt one that is ſo high and mighty (as God is) to treade vsus downe to deſtruction? or, are wee ſtronger then he? as if he ſhould ſay: hath any man found it ſo, and not the contratie? And if it be ſo: then, we muſt take vp with ſinne, if we would hauehave him to take vp with vsus: and pleade with him by repentance, if wee would not hauehave him to pleade with vsus by his iudgements: but let vsus not put off (thus) to compound our matters, till hee ſweare there ſhall be no more time; by ſending out thoſe writtes that muſt be ſealed with our bloud. In Dauids Kingdome ſeuentie thouſand periſh, 2 Sam. 24.15. but how? by a little ſwelling in the fleſh: in how ſhort time? ſome thinke in one day: and God could hauehave done it in one houre: but if it were not done in one day; it was certainely (all) done in leſſe then three: and how many? the Text ſaith (as hath beene ſaid) ſeuentie thouſand men. God can make his Hoaſt of the leaſt of his creatures againſt vsus: and, if by theſe he ſend for our foode; who ſhall keepe it? or if by theſe, or the weakeſt of theſe, hee ſend for our ſelues; who ſhall ſaue vsus? who can water the earth, if he reſtraine the bottels of heauen, or ſhut the windowes of heauen? If he make ſicke, who ſhall make whole, but he that maketh ſick, and maketh whole? What balme at Gilead, what Phyſitian there can doe vsus good, if hee bee againſt it, or except he doe it, that is the Phyſitian of Iſrael? Ier. 8.22, Deut. 32.39. EueryEvery breath of God, and eueryevery creature made by God, and armed by him, is able to turne our bodies to duſt, and our thoughts to confuſion: yet ſo confident wee are of our little, and proud of our nothing, that we will neither know God, nor our ſelues: him in his power to humble vsus, nor our ſelues in our weakneſſe, to riſe by him.
Vſe 2 A reproofe of thoſe, who when a place is viſited by the Plague of Peſtilence, repoſe their ſafetie 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 Iuſtice in all places, to caſt ouer ſuch carnall ſtraglers: and, as if it were the place, (not the ſinne of the place) that he meant to viſit. But where God becommeth the Hunter, and ſinne is preſerued as the game that he purſueth; there is no aire ſo pure, nor place ſo free and cleare 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 looſe mates muſt needes poiſon with their ſinnes the freſheſt and moſt ſanguine aires? Therefore, if Peſtilence bee ſent, the way to auoide it, is to auoid all that groſſe and foggie aire of ſinne that ſmiteth with it, and vapours of corrupt life that cauſe it: otherwiſe, let vsus be in neuer ſo good an aire, and dwell neuer ſo wholeſomely, ſo long as ſinne is in vsus vnrepented of, there is matter enough for the Peſtilence or any other iudgement that God ſhall ſend.
But the Plague of Peſtilence is (here) called a Snare or Net; as giuing no warning, more then the net doth, when it is ſuddenly caſt ouer 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 ſoule; but then ſpecially he was to put and keepe good order in it, when he was ſicke vntounto death; or ſo, as he muſt die, and not liue, Eſay 38.1. And, if we muſt remember our Creator before the euill day come, Eccleſ. 12.1. much more muſt we ſo doe, when it is come: this euill day, is the vncomfortable day and houre of ſome deadly ſickneſſe that we muſt in our good conſciences bee readie for, before it threaten vsus; how much more when it worketh, and hath entred vponupon vsus? In the booke of Prouerbs, this is made the ſure note of a Prudent man, that he ſeeth the Plague; that is, ſeeth it by the eye of prouidence in a watchfull, and well reformed life; and hideth himſelfe from it vnderunder the wings of the Almighty, by a liuely faith. And, that which our Sauiour exhorteth vntounto, ſpeaking of the laſt day, ſhall be well thought of in our ſickneſſe, and before our laſt houre; that that day come not on vsus vnawares, or ſuddenly, as the ſnare vponupon the bird, Luke 21.34, 35.
The reaſons: then (as you would ſay) the graue is readie for vsus; Reaſon 1 and the ſhroud wherein we are to be wound, preſented to vsus: and if it be intolerable that a childe ſhould be wanton at any time, it is vnſeemely that he ſhould be ſo, vnderunder the rod: or, if wee ſhould at all times watch the theefe: ſhould we be careleſſe, 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 thinke 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 toc1 Cor. 11 32. cloth vsus with repentance; that ſinne be not our deſtruction, and that the forgetfulneſſe of death may not bring eternall death. But he peremptorily citeth vsus, when he ſendeth the Peſtilence ſo immediately and preſently before him: and ſhall we, in ſuch a caſe, and at ſuch a time, tarrie till a contempt come and be ſerued vponupon vsus; deſpiſing that terrible proceſſe, the quickeſt and ſmarteſt that his court ſendeth, or can ſend forth againſt our naturall 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 middeſt of the ſea, ſleepe in the top of the Maſt, Prou. 23.34. that is, if we be careles when our danger is ſo neere, and ſo great, when will we be carefull? and if wee ſleep then, when will we watch?
Ʋſe 1 And, now come wee to an iſſue: ſhould wee be prepared for death at all times, and then ſpecially when it worketh fearefully before vsus in ſome generall Plague and mortallity of men? it (firſt) conuinceth the careleſſe in life; and carnall in profeſſion, who, at ſuch a time, vſe to ſay; let vsus eate and drinke, when, conſidering the ſeaſon, they ſhould rather ſay, let vsus faſt, and pray, and repent: for, to morrow wee ſhall die, 1 Cor. 15.32. So of Ieruſalem, horribly plagued, it is ſaid: ſhee remembred not her laſt end, that is, neuer thought what might come and therfore ſhe came down wōderfully, Lam. 1.9. her glorious heauen of all pleaſant things was turned into the darkeſt skie or night of bitter affliction that euer was heard of; which is therefore put in a book of Lamentations. And, what did we but pamper fleſh, who ſhould hauehave ſacrificed fleſh; when God ſet our laſt end before vsus in thoſe deſolate funeralls that the deuouring Peſtilence had cauſed & made (ſo many, and ſo grieuous) in Townes, and Cities, ſome few yeeres ſince? What did wee I ſay, but minde our pleaſures, when wee ſhould hauehave minded our end: and turne after vanity, when we ſhould hauehave turned to God? So did the Iewes, not long before they were to bee carried out of their owne Land, in the chaine of the King of Babel, Eſay 22.12, 13. but this was in the eares of the Lord of Hoaſts, and the iniquitie could not be purged from them but by death, verſe 14. I pray God we hauehave not left as much (alſo) vponupon the ſcore by our impenitencie, ſince the laſt great mortality, wherein God ſpared not our ſoules from death, and gaue our life to the Peſtilence, Pſal. 78. 50. Since that time, we hauehave made ſome recknings with the Lord by ſundry ſtrange and deare yeeres: but (Lord) deliuer not thy power into captiuitie, nor thy beauty into the enemies hand, verſe 61. GiueGive vsus repentance for our ſenſleſneſſe then, and ſecurity now, that thy people be not giuen to the ſword; and thou be angry, and wroth with thine inheritance, verſe 62.
Then, ſecondly, let vsus here learne a good and readie way to Ʋſe 2 free vsus from the ſnares of death, and to preuent all thoſe compaſſings, with which it deceiueth, where it is not looked for, before it come. To hide our heads in our owne ſhifts and carnall fetches, is (as we hauehave heard) a vaine labour, and rather to runne vponupon the ſnare, then to auoide it. To prepare for it by the change of our liues from euill to good, and from ſinne to righteouſneſſe, is to breake the ſnares of it by faith: and, thus to be readie for it, is to get the better of it; and to make it faiths captiue, that otherwiſe, is the worlds conqueror: for then, either it ſhall not come to vsus in the fierie Peſtilence; or it ſhall not come, to hurt vsus: and where others flee for feare, wee ſhall not neede to flee, or feare: then, it hath neither ſting to wound vsus, nor poiſon to infect vsus, nor power to condemne vsus: and then, preuenting it, (not preuented by it:) it ſhall but ſend vsus thither, whither, but by it, we cannot come. Alſo, where the wicked ſay to death, as the Diuels to Chriſt; art thou come to torment vsus? Matth. 8.29. wee ſhall ſay to death, wounded to death by the power of the death of Chriſt: ô death where is thy ſting? 1 Cor. 15.55. Let the wicked feare death that cannot leaue ſinne: let vsus ceaſe to ſinand we ſhall not feare 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, prophecieth not euill but good to vsus, 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 vnderunder the cloud of the figure, the deſcription of it without figure, and plainely, followeth.
And from the moſt grieuous Peſtilence.
OR, from the Peſtilence of griefes, in the Hebrew; deliuering it by weight from thence: and, it is called the Peſtilence of griefes; becauſe it pierceth them through with many ſorrowes, and is moſt grieuous to all or moſt of all that are viſited with it: as, by penſiue ſolitarineſſe, their friends forſaking them, and their neighbours, not daring to come neere them: by the anguiſh and worke of the ſickneſſe it ſelfe, being very painfull, and ſo pernicious that it paſſeth preſently and terribly to the vitall parts, getting into the head, or working vponupon the heart (the caſtle of life) and deſtroying there: by opportunity of temptations; the ſoule in ſo dangerous a priuateneſſe, being open to Satan and his malicious obiections, not ſtrengthned with the aides of Preachers, or chriſtian brethren: in ſome, by ſundrie pitifull diſtractions, cauſed by a hot bath or fire in the braine, and through the whole bodie, which maketh them to fall into fits of rauing and madneſſe, in many, by the extremitie of paine and ſhortneſſe of time, in which, ſo little reſpit is left (if any) to diſpoſe their eſtate to their friends, or to order their ſoules to God: and, in whom not? who, by reaſon of the contagion that it ſendeth out, dare not take leaue of their friends, nor ſee the children of their owne bodie, and muſt die ſeparate, and comfortleſſe? And, is it not a ſickneſſe of griefes, that maketh a mans whole acquaintance, and beſt friends to forſake him? that hurteth trades, and impoueriſheth townes? that ſnatcheth here & there, emptying not ſome few houſes only, but whole townes, and large towneſhips? that breaketh and weareth men to nothing?
Doct. 1 The Doctrine from hence is; the Peſtilence of griefes is not to be regarded ſo little, as ſome regard it, who reuerence none of Gods iudgements. The conſideration hereof moued Dauid, and the Elders of Iſrael, clad in ſack-cloth, to fall vponupon their faces, 1 Chron. 21.16. for, when they ſaw the drawne ſword of this ſickneſſe, in the hand of the Angel, readie, with it to deſtroy Ieruſalem, as hee had done other parts of the land with authoritie from the Lord that ſent him; they in humble cloathing, 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 farre meaner perſons (at this day) do, they would neither hauehave feared ſo much, nor walked ſo humbly before it. He profitethdPſal. 4 4. Prou. 28.14 in the louelove of God, that profiteth in his feare, by conſidering his iudgements. And therefore he loued much that ſaid: My fleſh trembleth for feare of thee, Pſal. 119.120. that is, in my imperfect ſtate here, when thou threatneſt, I feare; and my heart is moued, when thou art a little moued. For, feare makes way to louelove, and louelove, as it increaſeth diminiſheth feare. But wherefore is the Peſtilence in this Scripture called moſt grieuous, and elſe where in the Scriptures, the moſt terrible Plague, Deut. 28.59, 60. Ezech. 14.21. If it were no more to bee regarded? It is one of Gods curſes, Deut. 28.45. and is any curſe of God light, or lightly to be reſpected? The Lord by Amos complaines of the gouernours and people of Iſrael dwelling in Samaria, that none of his ſtrokes (whereof the Peſtilence that he ſent among them was one) could turne them by repentance, Amos 4.10. Would he hauehave complained of this as of ſome ſtrange thing, if the Peſtilence, conſidered in it ſelfe, had not bene a forcible outward meanes to worke in them this repentance and turning to God? The Reaſons:
The deſolations it worketh are fearefull, and the diſtractions Reaſon 1 that it is cauſe of are lamentable, as hath bene ſaid.
Secondly, the finger of God is to be regarded in any ſtroke; Reaſon 2 and ſhall not his whole hand bee feared in this of the Peſtilence?
Thirdly, of the foure valiant men that the Lord will ſend to reuenge Reaſon 3 the breach of his couenant, Peſtilence is, and is ſaid to bee one. Ezech. 14.21. And if one, then to be feared, not deſperately but profitably when it cometh.
Then, the foole-hardineſſe of ſome is no way tolerable, who Vſe 1 (like mad perſons) runne vponupon the naked point of this perillous ſickneſſe, hazarding themſelues vponupon it, by eating and drinking with thoſe that hauehave it. Theſe feare too little, and not where they ſhould: and therefore cannot but fall into euill, Prou. 28.14. For, as moderate feare worketh tenderneſſe, ſo want of feare cauſeth hardning. The godly, though they hauehave greater confidence and more boldneſſe in the changes, then ſuch audacious fooles can hauehave; yet expell not godly feare, but make the Lord their feare, by fearing to amendment, when ſuch trumpets are blowne in the kingdome, Amos 3.6. And (therefore) they cleaue to God and vnclaſpe with ſinne, fearing his iudgements, and feeling his louing fauour, when the other go on ſtill, and are puniſhed, Prou. 22.3.
Ʋſe 2 An admonition to Chriſtians, wiſely to looke into themſelues, when a iudgement of ſuch griefes is ſent. For, where a grieuous Peſtilence walketh, there are great ſinnes and grieuous that make way for it, in Towne and Countrey: which is true, and would be conſidered in eueryevery other iudgement of God that is ſtrange and grieuous. For, where he ſo viſiteth, he is forced by Mans impudencie in ſinning ſo to viſite. As the world groweth in wickedneſſe, ſo of the ſeede of ſinne it bringeth forth, according to the growth of that ill weede, a like growing and proceeding in Plagues and Iudgements. God hath new puniſhments for new ſinnes, and ſtrange Plagues for ſtrange offenders: the ſtore-houſe of his iudgements can neuer bee emptied. It (therefore) much concerneth Chriſtians well to obſerue the workes of God, whether they be done in merciemercy, or iuſtice, in his Church: and if he execute iuſtice in it, whether after the common rule, or extraordinatily. For, if his ſtrokes be other then vſuall, the ſinnes ſo viſited, are more then common and ordinarie. This meditation will make the godly wiſe, in ſuch varietie of iudgements as hauehave within theſe few yeares ſhewed themſelues among vsus, to feare, not them ſo much (though they bee all fearefull, and fearefully wrought) as the more fearefull ſinnes of the State and Times that cauſed them; nor (onelyonly) the rod, but (chiefly) the ſtriker. But becauſe we ſaw nothing extraordinarie in ſo long and ſtrong a Plague, as ſo much and terribly wrought in London and all England, ſo few yeares ſince, and do ſee nothing but common matter in thoſe varied Plagues, which (the yeares after fearefully and ſucceſſiuely followed that; therefore We are not wiſe to conſider our end, Deut. 32.29. And it is to be feared that we are giuen vp to the hardneſſe of our heart, to walke in our owne counſels to our deepe deſtruction, Pſal. 81.12.
The deliuerer (here) is the Lord: for, it is ſaid, He, that is, the Lord will deliuer thee, &c. and the deliuerance is from a moſt grieuous ſtripe of Gods hand, in a Peſtilence of griefes. The Doctrine is:
The Lords deliuerance is onelyonly, or chiefly to bee truſted vntounto in moſt grieuous afflictions. This was ſpoken of in the firſt verſe: the words, (ſhall abide vnderunder the ſhadow, &c.) the firſt Doctrine there. He is for a ſhadow againſt the burning heate: and his Name a couert for the ſtorme, & for the raine, Iſa. 4.6. that is, in all weathers, hote or cold, he will be our defence and hiding place. For this cauſe Dauid giueth him the ſpeciall name of a deliuerer, Pſal. 18.48. and 144.2. and godly Iehoſaphat made him, and the tower of his name, his and his peoples (onelyonly) Shield and Sanctuarie againſt the vnited ſtrength of Moah and Ammon with other their partakers, 2. Chron. 20.4, 5 6. &c. 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 ſaueth all? Satan and his miniſters (like Hunters and Fowlers) lay their ſnares and nets to entrap vsus: but God breaketh the ſnares of the vngodly, and heweth all their cords aſunder that ſeeke our hurt deliuering vsus; or, vnderunder the lap of his prouidence, in his ſecret place, hiding vsus, Pſal. 32.7. The Reaſons:
That God onelyonly or chiefly is to be truſted vntounto in moſt grieuous Reaſon 1 afflictions may further appeare. Firſt, becauſe all other refuges are vaine, Pſal. 60.11. Nay vanitie, 62.9. or as the houſe of a Spider, Iob 8.4. Now, what is lighter then vanitie? and ſooner gone then the Spiders houſe? Such is all repoſe in Man, when we go from God to him; and from his word to mans helpe. Hope is ſaid to be the anchor of the ſoule, Heb. 6.18.19. Caſt wee this anchor on man, and no ſooner ſhall a ſtorme riſe, but it falleth away. Caſt we it on any creature, and it can be no ſurer then the creature it ſelfe. Caſt we it any where vnderunder the clouds, and it will proue vncertaine, as all things vnderunder the Sunne: but caſt we it on God, and let it enter within the vaile, And it ſtandeth as mount Zion that cannot be remoued. When therefore we go not directly and firſt to God, nor to the key of the meanes by him taking all at his hands; all helps of men are vaine, and couers of men but Spiders houſes.
And ſecondly, it is no better then witchcraft, to ſeeke the preuention Reaſon 2 or helpe of any ſickneſſe (be it the moſt grieuous Peſtilence, or other diſeaſe) from any perſon or meanes, before, or out of God, who hath promiſed to turne vp our couch at all ſuch times, If we reſt on his bleſſing, 2. Chron. 16.12. 2. King. 1.2, 3. For if we ſeeke to meanes, and not to God, or to God in meanes 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 deliuered, hauing him and his hoſte of the meanes againſt vsus. Alſo, where God is not reconciled, and where meanes be vſed, not to ſerue his prouidence, but to croſſe his power, both God and meanes will worke to our deſtruction. And ſo, if our faith cannot teach vsus; the incounuenience of truſting to any for our deliuerance in dangers, but to God onelyonly, or chiefly, may and ſhould.
Reaſon 3 Thirdly, that onelyonly or chiefly is to be truſted vntounto in afflictions, that God hath commanded to be rested on, that is, his deliuerance, and him the deliuerer. Pſal. 50.15.
Ʋſe 1 A reproofe of thoſe, who in affliction by ſickneſſe 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 feares, ſhifts, and confidence, as hath bene ſhewed alreadie.
Ʋſe 2 A comfort to the righteous that put truſt in God. For, when mans helpe faileth, and meanes are wanting, they hauehave a Deliuerer. If God ſend the vncomfortable Peſtilence, and they be as men forſaken and helpeleſſe: if the Phyſitian will not come neare them, and their acquaintance may not: yet in all this ſolitarineſſe of viſitors and ſickneſſe, they neither want companie, nor lacke comfort, hauing God for their Phyſitian, and Gods Angels for their viſitors. Where, for a ſupply of worldly comforts, they hauehave ſtore of heauenly: the promiſes of the old and new Teſtament are in bed with them: and they hauehave in their keeping, reſtauratiues of the holy Ghoſts owne compounding; the Lord draweth neare to their tabernacle, and his word is neare in their hearts. Alſo, hee ſendeth his Spirit and healeth them: or he cheareth them with ſuch a draught of his grace, and ſo comforteth, and is with them by ſpirituall ſupplies in corporall ſtraites, that they want nothing; their faith is ſtrong, and their patience vntouched: and in thoſe comforts, which they then, and there receiue, they walke with Elijah, till they come to the Horeb of Gods preſence by death, paſſing thither with a ioyfull heart and head lift vp aboue all ſurges and waters, 1. King. 19.8. Whatſoeuer our afflictions are, if we make God our refuge in them, they are but exerciſes that keepe away ſickneſſe, and bring health, euen that which maketh vsus ſtrong in God: and we may ſay of them, as Ioſuah & Caleb of the Anakims, They are bread for vsus, Num. 14.9. that is, they ſpiritually ſtrengthen vsus, as bread doth the heart of man, Pſal. 104.15. Hence it is that the godly lie downe in ſo great ſecuritie, when their enemies being men of great authoritie and meanes, are in feare; hauing their foure-hundred men with Eſau, to guard them, Geneſ. 33.1. Yea, a poore ſeelie creature, that hath no abettor nor deliuerer among the ſonnes of men, and is like a low hedge that euerie man goes ouer, hauing this confidence, which is to truſt in God though he kill him, is not diſmaid with any thing, and hath permanent and ſubſtantiall comforts; when the Giants of the earth, like that Giant of Gath. 1. Sam. 17.4, 5, 6, &c. (notwithſtanding all the confidence which they hauehave in their worldly munition, and other meanes of ſafetie) hauehave not an houre of true comfort in all that thicke clay, Habac. 2.6. more then Golijah, whoſe Sunne went downe at noone vntounto 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 deliuer his children. The meanes by which he will do it follow.