The Righteous Mans Habitation, Text 2
The 91. Pſalm, verſ. 11. & 12.
For he ſhall give his angels charge over thee, to keep thee in all thy ways.
They ſhall bear thee up in their hands, leſt thou daſh thy foot againſt a ſtone.
FOr he ſhall give his angels charge over thee, &c. Having treated of this Pſalm already, I ſhall not ſpend much time in ſhowing you the coherence of theſe words with the former; you ſee they are brought in with a for: For he ſhall give his angels charge over thee; as giving an account and reaſon of that which was ſaid before. In the former part of the Pſalm, you read of the Saints protection in, and their deliverance from the Plague and peſtilence in the day thereof. At the 10. verſe, There ſhall no evil befal thee, neither ſhall any plague come nigh thy dwelling. Why? For he ſhall give his angels charge over thee, to keep thee in all thy ways, &c. So that here ſtill you have the promiſe of protection in the time of the Plague and peſtilence; the means whereby God will protect & deliver. The condition of this promiſe in theſe words, keep thee in all thy ways. So that though the danger of the Plague and peſtilence be never ſo great, yet if we be found in our ways, Gods angels under him ſhall be our protection. He ſhall give his angels charge over thee, &c. In which words, you may read the ſpecial and ſingular care and providence of God over his people in the time of Plague and peſtilence to be managed by the hands of Angels. God will take ſpecial order with the angels for the ſafety of his people in the time of the Plague and peſtilence.
For the clearing of which argument, three things will fall under our conſideration. Firſt, that God hath ſingular care and providence over his children. 2ly. That this care and providence is managed by the hands of Angels 3ly. That this and all this, is and ſhall be excited and drawn out ſpecially in the time of the Plague and peſtilence.
As for the firſt, it is ſo full and clear in the words, that I ſhall need go no further. He doth not ſay, that God will provide for his people in the generall, but there is a ſingular and ſpecial care and providence that God hath for his people. For if you mind the words: firſt, he ſayes, he will give his angels charge over thee: Charge, charge is a ſtrict command, more than a bare command; as when you would have a ſervant do a buſineſs certainly and fully, you lay a charge upon him, I charge you that you do not neglect that buſineſs; you don't barely tell him what he ſhould do, preſcribe him his work; but you charge him to do it. So ſayes the Lord unto the Angels; my ſervants or children, now they are in the Plague and Peſtilence, O my Angels, I charge you ſtir not from their houſes, I charge you ſtir not from ſuch a ones bed-ſide; 'tis a charge, He ſhall give his angels charge.
2ly. He doth not only, and will not only charge his Angel, but his Angels; not one Angel charged with the ſafety of his people, but many Angels, for their better guard and ſecurity; he ſhall give his angels charge.
And 3ly. He will give his angels charge over thee, to keep thee; to keep thee: charge over thee, and to keep thee: not only over the whole Church of God, but over every particular member of the Church of God; He will give his angels charge over thee, to keep thee: this is his marvellous care.
Well! but beſides this, he will give his angels charge to keep thee in all thy wayes; not in ſome of thy wayes, but in all thy wayes. As Gods providence is particular in regard of our perſons, ſo 'tis univerſal in regard of our wayes. He will give his angels charge ever thee, to keepe thee, not in ſome, but in all thy wayes.
But is this all? no, they ſhall bear thee up in their hands; as every ſervant deſires and loves to take up the young heir, or the young maſter into his armes; ſo the Angels. It is a great matter, that the Lord promiſeth to pitch his tents, and the Angels of the Lord ſhall pitch their tents round about them that Fear him: but here is more, the Angels ſhall not only pitch their tents, be their guard; but their nurſes, to bear them up in their hands: but why? that thou daſh not thy foot againſt a ſtone: when children begin to go, they are very apt to fall, and get many a knock; to ſtumble at every little ſtone: now there are many ſtones of ſtumbling that are in our way, and we are very apt to fall and miſ-carry; but ſuch is the goodneſs of God, the providence of God, the goodneſs of his providence, that as he hath provided his Angels to be our guard, in oppoſition to all our ſoreign enemies; ſo he hath provided his Angels to be our Nurſes, in oppoſition to all our weakneſſes and infirmities, that we get no hurt, that we miſcarry not in the leaſt, that we daſh not our foot againſt a ſtone: Oh how tender is the Lord of his! in other Scriptures you know the Lord is ſaid to keep his people as the apple of his eye: what is a man more render of, than the apple of his eye? and when doth the Lord keep his people as the apple of his eye, but when they are loweſt, and in the worſt condition? In the 32. of Deuteronomy, verſ. 10. He found him in a deſert land, and in the waſt howling wilderneſs: he led him about, he inſtructed him, he kept him as the apple of his eye. When they came out of Egypt, and when they were in the howling wilderneſſe, the Lord did keep his people then at the apple of his eye: and if you look into the 2d. of Zachary, you ſhall find he did the ſame when they came out of Babylon, Zach. 2. verſ. 6. Ho, ho, come forth & flee from the land of the North, deliver thy ſelf, oh Zion, that dwelleſt with the daughter of Babylon: there were ſome that ſtaid ſtill behind, that were ſo wedded to their houſes there, that they would not ſtir out of Babylon, ſome of the worſt of them; concerning theſe he ſays at the 8th verſe, After the glory hath he ſent me to the Nations which ſpoyled you; for, he that toucheth you, toucheth the apple of his eye: ſinful poor unworthy people, that would not go home when they might, would not go out of Babylon when they might; yet how tender was the Lord of them? But I ſay, I ſhall need go no further than the Text: the Lord hath ſaid it, that He will give his Angels charge over you, to keep you in all your wayes, that you daſh not your foot againſt a ſtone. So that thus then you ſee the ſingular care and providence of God over his ſervants and children, That's the Firſt.
But then 2ly. this care and providence of his is managed by the hands of Angels, the Angels are the people that are eſpecially betruſted with this protection of the Saints. Miſtake not; not as if the Lord himſelf did quit his hands of their protection; though the Angels ſhould be our protection, yet if God ſhould withdraw his protection and preſence, we could not be ſatisfied with the protection of Angels. Look into the 33. of Exodus, and you ſhall ſee there, how the Lord by Moſes tells the people, he would ſend an Angel before them, I will ſend an Angel before thee, and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perezite, the Hivite, and the Jebuſite; unto a land flowing with milk and honey: for I will not go up in the midſt of thee, for thou art a ſtiff-necked people, leſt I conſume thee in the way: what then? and when the people heard theſe evill tidings they mourned, and no man did put on him his ornaments; when they heard theſe evil tidings: what was this evil tidings, that their enemies ſhould all be driven out before them, and that God would honour them with an Angel to go before them? yes, they called this evil tidings, becauſe they had not the Lord himſelf to go before them. So that the bare preſence of Angels without the Lord himſelf, could not ſatisfie a gracious ſoul: ſtill therefore God himſelf is our great protectour: and therefore the angels are ſaid to be ſent forth; are they not all miniſtring ſpirits ſent forth? and who is it that doth ſend them forth? he whoſe they are: whoſe are they? they are called in the firſt of the Hebrew, the angels of God; and the Text ſays they are his angels, His: Indeed in the 18th. of Matthew, they are called the Saints angels, Take heed that ye deſpiſe not one of thoſe little ones, (10. verſ.) for I ſay unto you that in heaven their angels, &c. their angels, and yet His angels; theirs in regard of profit, for they are ſent forth for the good of the elect; but His in regard of authority, they are his ſervants, his miniſters. So that I ſay ſtill, though the angels have the management of this protection, yet God is the protectour of his people: but yet I ſay, though God be our great protectour, and God doth not quit his hands of this protection; ye he hath betruſted the protection of the Saints very much in the hands of the angels; and therefore they are called Cherubims: and wherefore are they called Cherubims? becauſe they do hide and protect. Upon this account the King of Syrus is called a Cherub, in that place of Ezekiel, becauſe of his hiding and protecting the people that were under him. And the angels have wings, not onelyonly for their ſwiftneſs, but for protection; the wings being for protection, as well as to fly with. So that I ſay, though God be the great protectour of his people, yet that protection lyes much on the hands of angels.
But what need God make uſe of angels to protect his people? he is able to do it alone; and is it not for Gods diſhonour to make uſe of them for the protection of his people? no, 'tis for the honour of God: for the more honourable the ſervants are, the inſtruments are, that a King or Prince doth uſe for the protecting of his people, the more honourable is that King or Prince. Now the angels, they are honourable creatures; frequently they are called Gods: thou haſt made him a little lower than the angels, in the Hebrew 'tis a little lower then the Gods: worſhip him all ye Gods (in the Hebrew) all ye Angels. Well! but why are the Angels called into this protection, into this Nurſery, into this Miniſtry? God hath ſeveral creatures that he can uſe to protect and ſafe-guard his people; why are the Angels in a ſpecial manner called into this work of protection of the Saints?
They are the fitteſt people in the world for this employment; fitteſt in regard of themſelves; fitteſt in regard of the Saints. They are fitteſt in regard of themſelves; for, firſt, they are an exceeding ſtrong and potent people; who more fit to look to, and care for the concernments of the Saints and people of God, than thoſe that are ſtrong and potent? 'Tis ſaid of the Angels in the 103. Pſalm, that they excell in ſtrength; Bleſs the Lord ye his angels that excell in ſtrength, verſ. 20. They are called, powers in the Hoſt of God, they are the chariots and the horſe-men, in the 68. Pſalm, verſe. 17. The chariots of God are twenty thouſand, even thouſands of angels; thouſands of Angels: they are the chariots and horſemen in the Hoſt of God: other foot-companies he hath, but his Chariots and horſemen, they are the Angels. One Angel (you know) deſtroyed an hundred and fourſcore thouſand of the Hoſt of Aſſyria in a night; as one Conſtable will ſcare away twenty thieves, ſo one good Angel inveſted with Gods authority, is able to drive away a thouſand evil Angels, Devils; they are an exceeding ſtrong and potent people.
2ly. As they are an exceeding ſtrong and potent people; ſo they are a very knowing and a wiſe people: and who ſo fit to manage the affairs and concerns of the Saints, and people of God, and to protect and defend them, as a knowing and underſtanding people? ſuch are the Angels: the devils indeed, they are called knowing? but the Angels, good Angels, they are called intelligencers: you know what Joab ſaid to David; Thou art for wiſdome as an angel of God: ſayes our Saviour, no man knoweth that day and time, no not the angels in heaven; as if the Angels in heaven knew every ſecret, and were acquainted with every hidden thing, they are an exceeding knowing people, very prudent, and very wiſe.
3ly. As they are an exceeding knowing and wiſe people, ſo they are alſo exceeding active and expeditious, quick in diſpatches; who more fit to defend and protect the Saints and people of God, than thoſe that are active, expedite and quick in their diſpatches? ſuch are the Angels. In the firſt of Ezekiel ye read, that every one had four wings; why? becauſe of their great activity and expedition, and the quick diſpatch they make in all their affairs.
Again; as they are an active and expeditious people, ſo they are a people very faithful both to God and man; in the 103. Pſalm, they are ready to do Gods will, and not only ready to fulfil Gods will, but they do it; Bleſs the Lord all ye his Angels that excel in ſtrength, (20. verſe) that do his commandments, hearkning to the voyce of his word. Bleſſe ye the Lord all ye his hoſts, ye miniſters of his that do his pleaſure. They are very faithful; and who ſo fit to do this work, to attend and look to the concernments of the Saints, and people of God, as thoſe that are faithful.
3ly. As they are an exceeding faithful people, ſo they are a people that are very loving to the Saints and children of God, very loving; otherwiſe they were not fit to be their nurſes: what is a nurſe without love? they are loving to the Saints: Do is not (ſaid the Angel unto John) I am thy fellow ſervant; don't give divine worſhip to me, I am thy fellow ſervant; fellow ſervants are loving to one another; they are fellow ſervants with the Saints. Are the Saints and people of God members of Chriſt, and is Chriſt their head? ſo is Chriſt the Lord of Angels; he is the Lord of Angels, and they follow him. In the firſt of Zachary, the 8. verſe; I ſaw by night, and behold a man riding upon a red horſe, and he ſtood among the myrtletrees that were in the bottom; theſe Myrtle-trees in the bottom, are Saints in a low condition, And behold a man riding upon a red horſe, this is Chriſt; and he ſtood among the myrtle trees that were in the bottom; and behind him there were red horſes, ſpeckled, and white; behind him: mark, who are thoſe red horſes, ſpeckled and white, (in the 9. verſe) Then ſaid I, oh my Lord, what are theſe? and the angel that talked with me ſaid unto me, I will ſhew thee what theſe be; and the man that ſtood among the myrtle trees, anſwered and ſaid, theſe are they whom the Lord hath ſent to walk to and fro through the earth. Theſe are the Angels that ſtand behind Chriſt, that are the followers of Chriſt; they are his followers: the more union there is betwixt perſons, the more they love; and as the union is, ſuch is the love. If there be a natural union betwixt perſons, their love will be natural; if their union be civil, political, their love will be political, civil; if the union be ſpiritual, eccleſiaſtical, the love is ſpiritual, eccleſiaſtical, more than natural. Now the union that is betwixt the Angels and the Saints, it is a Church union. Ye are come, ſayes the Apoſtle in the 12 of the Hebrews, verſe the 22. unto mount Sion, and unto the city of the living God, the heavenly Jeruſalem, and to an innumerable company of angels, to the general aſſembly and Church of the firſt born: ſo that they are of the ſame Church, the general aſſembly and Church of the firſt born, and therefore they muſt needs be an exceeding loving people to the Saints, and people of God, and therefore a people fit for this employment, of all other the fitteſt for this employment, to be employed under God for the protection of the Saints, fitteſt, in regard of themſelves.
But then again 2ly. fitteſt they are for this employment in regard of the Saints; for who more fit to be employed in this protection under God, the protection of the Saints, than thoſe that are in ſome reſpect above the Saints, and in ſome reſpect beneath them; if a nurſe be above the child, ſhe may deſpiſe it, if the child be altogether above the nurſe, the nurſe cannot rule it. Now the Angels they are in ſome reſpect beneath, and in ſome reſpect above the Saints; they are above the Saints in regard of their nature, as you all know; but in ſome reſpects they are beneath the Saints, and below the Saints: for the ſecond perſon did not come into their nature, as he did into the nature of the Saints; he took not on him the nature of Angels, but he took on him the ſeed of Abraham; and in that reſpect the Saints are above them: and the Saints are cloathed with the righteouſneſs of Chriſt, ſuch a garment as never came upon the back of an Angel, herein the Saints are above the Angels: and the Saints and people of God, they are members of Chriſt, and therein above the Angels; Chriſt is the Lord of Angels, but you don't read that the Angels are the members of Chriſt. So that I ſay, in ſome reſpects the Angels are beneath the Saints, and in ſome reſpects above them; and ſo the more fit for this employment. Ye ſee how 'tis with a mean man that ſits at dinner at a Noble man's table; he ſits down at the table with the Noble man, and the ſervants of the Noble man, they attend upon him; it may be the ſervants are better men than he, but becauſe he ſits down at the Noble mans table, theſe ſervants attend upon him, as upon their maſter. Now the Saints and people of God are members of Chriſt, they have communion with Chriſt, and ſit down at his table; and therefore his followers the Angels, they attend upon the Saints and people of God; and thus now ye ſee why the Angels are in a ſpecial manner called to this work of protection of the Saints and people of God.
Well, but then 3ly, why are the Angels called to this work of protection of the Saints, ſpecially in the time of Plague and peſtilence? why doth the Lord give a ſpecial charge to his Angels, to have a ſpecial care of his people in the time of the Plague and peſtilence, why at that time eſpecially?
Firſt of all, that time is a time of the greateſt danger; when ſhould the Nurſe look unto the child, if not in the greateſt danger? now in the time of the greateſt danger, then come the angels to the ſuccour of Gods people. In the 32. chapter of Geneſis we read of the angels meeting of Jacob (at the 1. verſ.) Jacob went on his way, and the angels of God met him; and when Jacob ſaw them, he ſaid, this is Gods hoſt; they met him then: why then? he had a viſion when he went out from his Country, a promiſe in the way of a viſion, the angels aſcending and deſcending, and now he had the promiſe accompliſhed upon his return; why then? then he was in the greateſt danger, he was betwixt Laban and Eſau; and though he had paſſed the pikes of Laban, yet now he was to meet an old provoked enemy, a wicked man, Eſau: inſomuch that he was grievouſly afraid, and he prayed, Lord deliver me from the hand of my brother; well, and what then? then comes the angels; then comes this great danger, and then come the angels, and he called the name of the place Mahanaim; 'tis the ſame expreſſion that is uſed in the 6. chapter of the Canticles concerning the Jews returning unto their own Country, at the 13. verſe, Return, return, oh Shulamite, return, return, that we may look upon thee; what will ye ſee in the Shulamite? (in the Jews returning) as it were the company of Mahanaims, Mahanaims; two armies you read it, but 'tis the ſame word: why? poſſibly to ſhew that God will ſend an hoſt of angels to guard the Jews into their Country, as he ſent an hoſt of angels to guard their father Jacob into his Country. But I bring this to ſhew, that when the Saints and people of God are in greateſt danger, then come the angels to ſuccour them. Now the time of ſickneſs and of the plague is a time of great danger.
2ly. Look when all viſible means and helps fail, then is a fit time for inviſible help to come in. Now the help of the angel is inviſible, his hands are under his wings; you cannot ſee his help: when all viſible means and helps fail, then comes Gods inviſible help, then come the angels, a fit time for the angels.
But 3ly. Look when the deſtroying angel is abroad, then is a fit time for the protecting angel to ſtep in, and be at work. Now in the time of the Plague and peſtilence, the deſtroying angel is abroad; only here then this queſtion doth ariſe, whether the deſtroying angel, and the protecting angel differ? whether they be divers, or the ſame? I ſhall reſolve it in two or three Poſitions.
Firſt, although the ſame angel may deſtroy, and ſpare, as in David's time: yet the deſtroying angel, and the protecting angel ſeems to be divers; in the 7th. of Revel. four angels came out to hurt, and another came out to ſave: in the 9th. of Ezekiel, ſix men came out with their ſlaughter-weapons in their hands, and another came out to mark.
The ſecond poſition is this; as the deſtroying and protecting angel may ſeem to be divers, ſo God doth ſometimes employ an evil angel to afflict and deſtroy good men, and doth ſometimes employ a good angel to afflict bad men; ſometimes God doth employ a good angel to afflict and deſtroy wicked men, as in the caſe of Sodom, they were good angels that deſtroyed Sodom: ſometimes on the other ſide, God doth employ evil angels to afflict (and ſhall I uſe the word deſtroy) good men; the Devil waſted Job, and killed his children.
But 3ly. Though the angels may be thus employed, the deſtroyer, and the protectour; yet this is certain, that all protection of the Saints falls into the hands and the lap of the good angels, for he ſhall give his angels charge over thee; his, why his? in diſtinction from the devils and evil angels, that did not ſtay by him, but left him in the time of their apoſtacy: and they ſhall bear thee in their armes; Devils don't bear the Saints in their armes, therefore the buſineſs of the Saints protection, this falls wholly upon the good angels to do; but look, I ſay, when the deſtroying angel is abroad, then is a fit time for the protecting angel to be abroad too. Now in the time of the Plague and peſtilence, the deſtroying angel is abroad; therefore then eſpecially is the good angel to be at work for the protection of the Saints.
4ly. The time of the Plague, is a time when the Saints and people of God may want outward proviſion, good people may be ſhut up and ſtarved for want of victuals, in the time of the Plague: Now 'tis the work of the good angels to provide meat and victuals for the people of God ſometimes. In the firſt of Kings 19. verſ. 5. 'tis ſaid of Elijah, that as he lay and ſlept under a juniper tree, an angel touched him, and ſaid unto him, Ariſe and eat, and he looked, and behold there was a cake baked on the coals, and a cruſe of water at his head; and he did eat and drank, and laid him down again. And the angel of the Lord came again the ſecond time, and touched him, and ſaid, ariſe and eat, becauſe the journey is too great for thee, &c.
5ly. The time of the Plague and peſtilence, as 'tis a time of want, want of proviſion; ſo 'tis a time when many of Gods people are put to go for't, to fly for't, to run for't, to ſeek abroad for their houſes and habitations, don't know which way to go; 'tis the work of a good angel to go before them, to order and direct their way. In the 24. of Geneſis, verſ. 7. ſays Abraham to his ſervant, He ſhall ſend his angels before thee; 'tis the work of a good angel to order, and direct, and guide the people of God in their way.
Laſtly, the time of the Plague and peſtilence is a time when people need Phyſicians and Surgeons, Surgeons and Phyſicians againſt their malady; a good angel can do this, and ſometimes doth it: in the 5. of John, verſ. 4. For an angel went down at a certain ſeaſon into the pool and troubled the water, whoſoever then firſt after the troubling of the water ſtept in, was made whole of whatſoever diſeaſe he had; this is the work of an angel, to prepare a medicine; this is the work of an angel.
Ay, but you will ſay, all theſe inſtances are extraordinary; what's this to me in this time of the Plague and ſickneſs, what's this to me? theſe are extraordinary things; does their miniſtry ſtill continue, or no?
Mark! yes certainly: the Lord of hoſts is with us, the God of Jacob is our refuge; and how God was the God of Jacob, and how his refuge, ye heard even now: in the firſt of the Hebrews, 7th. verſe, 'tis ſaid, And of the angels he ſaith, who maketh his angels ſpirits, and his miniſters a flame of fire; Who maketh, in the preſent tenſe; as if 'twere always a doing, not who hath made, but who maketh; who maketh his angels ſpirits, and his miniſters a flame of fire, 'tis the preſent tenſe, 'tis continually a doing; and if you look into the old Teſtament, and compare the Cherubims that were in the tabernacle, with the Cherubims that were in the Temple, you ſhall find that the Cherubims that were in the tabernacle were but two, and the Cherubims that were in the Temple were four; why? but to ſhew that their protection ſhall rather be inlarged than leſſened; in the firſt Chapter of John, ſays our Saviour Chriſt there to Nathaniel, (laſt verſ.) Verily, verily, I ſay unto you, that hereafter ye ſhall ſee heaven opened, and the angels of God aſcending and deſcending upon the ſon of man; hereafter, this is a Goſpel truth, and the more you know and ſee the myſtery of the Goſpel revealed, the more will this myſtery be revealed to you; hereafter ye ſhall ſee heaven open, and the angels of God aſcending, &c. hereafter in Goſpel times; and pray mark the words of the text, He ſhall give his angels charge over thee, over thee; ſay you, I confeſs this a comfortable truth, the protection of Angels in the time of the Plague and peſtilence eſpecially, but what's this to me? yes, (ſays he) He ſhall give his angels charge over thee, over thee. Now pray tell me when you read the Commandments, Thou ſhalt not ſteel, thou ſhalt not commit adultery, thou ſhalt do no murder; do ye think that the Thou there doth belong to you? yes; I dare not ſteal, I dare not do any murder, I dare not commit adultery; for 'tis ſaid, Thou ſhalt not murther, thou ſhalt not commit adultery, thou ſhalt not ſteal, and this Thou belongs to me; and why ſhould not the Thee of the promiſe belong to you, as well as the Thou of the Commandement? Oh that thoſe that are afflicted and troubled in conſcience would think but of this one thing. If thou concerneſt thy ſelf in the Thou of the Commandment, thou art concerned in the Thee of the Promiſe; the thee of the promiſe concerns thee as certainly as the thou of the Commandment: and thus now ye ſee I have gone through the Doctrine. The Lord hath a ſingular care and providence over his people, eſpecially in the time of the Plague and peſtilence, which is managed by the hands of angels. God will take ſpecial order with the angels for the ſafety of his people in the time of the Plague and peſtilence.
Now I come to the Application.
If theſe things be ſo; firſt, great is the dignity of the Saints, of the Saints here on earth, though never ſo much deſpiſed by the world; they are attended with angels, they have angels for their attendants; is it not an honour to have ſuch attendants as theſe? the great ones of the earth think it an honour to have a company of glittering fellows attending upon them, and following them in reds and ribbands, and gold and ſilver laces. Oh the beggarly attendants of this earth, unto the attendants the Saints have, glorious angels attend them; 'twas much that Paul ſpake: All things are yours, whether Paul, or Apollo, or Cephas, all are yours: Paul's, or Apollo's, or Cephas's; why what were they? they were Miniſters, and Miniſters are called angels, angels of the Churches; but not only theſe angels are the Saints attendants, but heavenly angels are the Saints attendants; ah what dignity, what honour is here? who dare deſpiſe any of the Saints or people of God, although they be never ſo mean? you ſee what our Saviour ſaith, Mat. 18. ver. 10. Take heed that you deſpiſe not one of theſe little ones; for I ſay unto you, that in heaven their angels do always behold the face of my Father which is in heaven: that's the firſt.
2ly. If theſe things be ſo, why then ſurely the higheſt enjoyment, and the meaneſt employment commanded may and can ſtand together: what meaner employment than to attend upon a man that hath a plague-ſore running upon him? this the angels are to do, and they have the higheſt enjoyment at the ſame time; ſays he after, they always behold the face of my Father. So that then our higheſt enjoyments, and meaneſt employment commanded, may and can ſtand together; it may be you ſay, I won't go to my calling, 'tis a poor and mean calling, I ſhall not enjoy God in it: ay, but know this, you may enjoy God in the loweſt employment: the higheſt enjoyment and the meaneſt employment commanded, may and can ſtand together; that's the ſecond.
3ly. If theſe things be ſo, great is the Saints ſecurity, great is the Saints ſafety; are they not in ſafe hands, that are in the hands of angels? not of one angel, but many angels; if this be not enough, why the angels bear them up in their armes: if this be not enough, God himſelf carries them in his armes, as in the days of old; Gods eye is upon them, his ear is open to their cry; Chriſts left hand is under their head, and his right hand doth embrace them, all the angels attending upon them; Oh the ſafety and ſecurity of the Saints and people of God, even in the worſt of times, in the time of the Plague and peſtilence.
4ly. If theſe things be ſo; how good and gracious is the Lord unto you, you that are the Saints and people of God? how good and gracious is the Lord to you? no ſooner had David ſaid Pſal. 34. 7. The angel of the Lord encampeth round about them that fear him, and delivereth them; but the next words he ſubjoyns, Oh taſt and ſee that the Lord is good. Ay, here you may taſt and ſee the goodneſs of the Lord indeed, in the miniſtration of angels; that the angels nurſe you, and carry you up and down in their armes: the more you look into this, the more you will ſee how good and gracious the Lord is. In the 8th. Pſalm, when David had conſidered the creatures round, Lord (ſays he) what is man, that thou art mindful of him, and the ſon of man that thou viſitest him; for thou hast made him a little lower than the angels, for a time; all ſheep and oxen, and all creatures thou haſt put under his feet: He begins the Pſalm thus, Oh Lord, our Lord, how excellent is thy name in all the earth! and becauſe his heart was full of the ſenſe of Gods love, he ends the Pſalm with the ſame words, O Lord, our Lord, how excellent is thy name in all the earth! ay, this is a taking thing indeed; here you may ſee how gracious and good the Lord is to you.
5ly. If theſe things be ſo; how infinitely are we all beholden unto Jeſus Chriſt, upon whoſe account 'tis that the Angels are your attendants in this time of the Plague and ſickneſs; he is the ladder that Jacob ſaw: Chriſts explains that ladder himſelf; You ſhall ſee heaven open, and the angels of God aſcending and deſcending upon the ſon of man; 'tis upon Chriſts account, all the miniſtry of angels is upon Chriſts account: here you have more than Adam had in the ſtate of innocency; whem Adam fell, then you read indeed of the Cherubims ſet to keep the tree of life, to keep Paradiſe; but you don't read that before the fall he had the angels to miniſter to him; but now in and by Jeſus Chriſt, we have the miniſtration of angels, we are reconciled unto all the angels, and not only ſo, but they are brought in to be our attendants. Oh bleſſed be God for Chriſt! why ſhould we not ſay, I love thee dearly, O Lord my Saviour, by whom I am made partaker of this infinite priviledge of the miniſtration of angels.
6ly. If theſe things be ſo; what a mighty difference is there betwixt the godly and the wicked, even in the time of the Plague. Your great deſire in this ſickneſs time, is that God would make a difference betwixt the one and the other; whatever outward difference there is, I am ſure there is this difference, the Saints and people of God have the angels to attend upon them, but the wicked have not. The Corn and the weeds are cut down by the ſame ſythe, by the ſame ſtroak; but the corn and the weeds are differenced. Two men, a godly man and a wicked man, lay ſick of the Plague at the ſame time: the wicked man hath little or no attendance when his friends leave him, it may be he hath no body to attend him, except it be a halberteer at the door; no Angels to attend him: but the good man, when all his friends are gone then come the Angels and comfort him, and attend upon him and he may comfort himſelf, and ſay, though my friends have left me, yet here are the Lords Angels to look to me and comfort me. What a mighty difference is there betwixt the one and the other? Oh who would not be godly? who would not get into Chriſt upon this very account?
7ly. If theſe things be ſo; why then, why ſhould we not truſt in the Lord in this day of great mortality, this ſickly time, this time of the Plague and Peſtilence? what, ſhall the Angels be your attendants, (now eſpecially) and won't you truſt in God? what have you ſuch a promiſe as this is, and will you not truſt in the Lord? ſhall the Lord himſelf be your protectour, and charge his Angels with you for ſuch a time as this, and will you not truſt in the Lord? 'Tis recorded of Alexander, that being in great danger, and to fight next day with his enemies, he ſlept very ſoundly the night before, and he being ask'd the reaſon thereof, ſaid, Parmenio wakes, meaning a great & faithful Captain of his, Parmenio wakes, ſays he. The Angels are called watch-men, they watch & are faithful, therefore you may be ſecure, quiet and at reſt; truſt in the Lord for ever upon this account, in this day truſt in the Lord.
8ly. If theſe things be ſo; then (friends) why ſhould we not ſtoop to any work commanded, though it ly much beneath us? Don't you think that the attending upon a ſick man, a man that hath a Plague-ſore running upon him, is a work that lyes much beneath Angels? yet the Angels do it becauſe 'tis commanded, though much beneath them, yet they ſtoop to it becauſe it is commanded: and what though a work ly much beneath you, yet if it be commanded, why ſhould you not ſtoop to it? you will ſay, ſuch a one is much beneath me, I wont lay my hand under his ſhooes, he is much beneath me; ah but the Angels lay their hands under your ſhooes, and the work they do for you is much beneath them; why ſhould we not be like our attendants? this is Angelical obedience; the Angels do you many a kindneſs, and never look for thanks from you, they do many a kindneſs that you are not aware of: why are you delivered, ſometimes you know not how? here's a hand under a wing, the miniſtration of Angels is the cauſe of it. But I ſay, the work they ſtoop to for you is much beneath them, and therefore why ſhould we not ſtoop to any work commanded, though it ly much beneath us?
9ly. If theſe things be ſo (friends) what manner of men and women ought we to be in all holy converſion? what, your attendants ſo holy, and you ſo unholy? let the women be covered, becauſe of the Angels, ſayes the Apoſtle; ſo ſay I, let us walk holily becauſe of the Angels, they are alwayes about us: if you be in company with a grave man, you won't giggle, nor be ſo frothy as with others; if a man have a ſervant attending upon him that is grave and ſober, he won't be frothy and vain; behold what grave and holy attendants there are about you; and will you giggle, and be frothy and vain? Oh what manner of men and women ought we to be in all holy converſation?
But tenthly and laſtly, to conclude; if theſe things be ſo, why ſhould we not alwayes be found in that way, whereby we may come within the compaſs of this protection: in the 34. Pſalm it is put upon fearing God, they ſhall pitch their tents round about them that fear him; in this Pſalm it is put moſt upon truſting in God. In this 91. Pſalm, in this verſe, it is put upon (this protection of Angels is put upon) being in our way; They ſhall bear you up in their hands. He ſhall give his angels charge over thee to keep you in all your wayes, in all your wayes; your wayes: your wayes are Gods wayes, your way is the way commanded by God; if you be out of Gods way, you are out of your own way; if you be in your way, the Angels ſhall keep you even in the time of a Plague, and bear you up in their hands that you daſh not your foot againſt a ſtone; but if you be out of your way, I won't enſure you of ſafety. When Balaam went upon the devils errand an Angel met him and ſcared his aſſe, and the aſſe run his foot againſt the wall, daſhed his foot againſt the wall; the promiſe is, thou ſhalt not daſh thy foot againſt a ſtone; but he was out of his way, and the Angel met him and ſcared his aſſe, and his aſſe made him ruſh his legs againſt the wall. Jonah went out of his way, when he ran away from God; God bad him go one way, and he went another; well, what then? were the Angels with him for his protection? the very ſea would not be quiet, till he was thrown over-board; inſtead of Angels to protect him, he had a Whale to devour him. I confeſs indeed, through the free grace & mercy of God, the belly of deſtruction was made a chamber of preſervation to him, but he was out of his way; and inſtead of an Angel to keep him that he daſh not his foot, his whole body was thrown over-board. Sayes Solomon, As a bird from her neſt, ſo is a man out of his place; ſo long as the bird is in her neſt, it is free from the hawk, it is free from the birding peece, 'tis free from the nets, and ginns, and ſnares, as long as 'tis in her neſt; but when the bird is off her neſt, then ſhe is expoſed to many dangers. So, ſo long as a man is in his way, in his place and in his way, he is well, and under protection; but when a man is off his neſt, out of his place and out of his way, then is he expoſed to all danger… out, be but in your way, be but in your way, and then you may aſſure your ſelves of divine protection, and of the management thereof by the hands of Angels. Oh who would not labour alwayes to be in that way which God hath appointed him to be in! why ſhould we not alwayes conſider with our ſelves & ſay, But am I in my way? Old Mr. Dod being upon the water, and going out of one boat into another, ſlipped between them, & the firſt word he ſpake was this, am I in my way? ſo we ſhould alwayes be ſaying, but am I in my way? am I in my way? I am now idleing away my time, but, Am I in my way? Oh my ſoul, am I in my way? I am in my calling this day, without prayer in the morning, and reading the Scriptures; but am I in my way? Oh my ſoul, am I in my way? I am now in ſuch frothy company, where I get no good, but hurt; but am I in my way? ever conſider this, am I in my way? you may expect the Lords protection, and the Angels attendance, if you be in your way, but not elſe. Now then as ever you deſire the protection of the Almighty, and the attendance of Angels, eſpecially in this time of danger, ſickneſs, Plague and Peſtilence, let us all labour daily to look to it, that we be found in our way, the way the Lord hath ſet us in; and what I ſay to you, I ſay to my ſelf, and to all, wait on the Lord, and keep his way.
FINIS.
End of the text · William Bridge, The Righteous Mans Habitation (1665)