A Heavenly Cordial for All that Have had the Plague, Tract – To the reader

A Heavenly Cordial for All that Have had the Plague · Tract – To the reader

A HEAVENLY CORDIAL For all thoſe Servants of the Lord that have had the PLAGƲE (and are recovered) or that now have it; alſo for thoſe that have eſcaped it, though their Relations and Friends have been either viſited, or ſwept away by it. OR, Thirteen DIVINE MAXIMES or CONCLƲSIONS in reſpect of the PESTILENCE, which may be as ſo many ſupports, comforts, and refreſhing ſprings, both to the viſited and preſerved people of God in this preſent day. ALSO Ten Arguments to prove that in Times of Common Calamity, the people of God do ſtand upon the advantage ground, as to their outward preſervation and protection above all other people under Heaven. ALSO Eight Reaſons why ſome of the precious Servants of the Lord have fallen by the Peſtilence in this Day of the Lords Anger. By THOMAS BROOKS, late Miniſter of the Goſpel in London.

LONDON, Printed for, and are to be ſold by John Hancock, at the firſt ſhop in Popes-head Alley, next to Cornhill. 1666.

p. 1A HEAVENLY CORDIAL.

The Firſt Divine Maxime or Concluſion, is this, Viz.

1When the Peſtilence is among a People, 'tis the Lord alone that ſends it. 2 Sam. 24. 15.

Deut. 32 39 Hyppocrates calls it, foreign, The Divine Diſeaſe, becauſe it comes more immediately from God, than other diſeaſes do.Deut 32:39SO the Lord ſent a Peſtilence upon Iſrael, from the morning even to the time appointed; and there died of the people from Dan even to Beerſheba, ſeventy thouſand men. Numb. 16. 46. Wrath is gone out p. 2from the Lord, the Plague is begun. Numb. 14. 12. I will ſmite them with the Peſtilence, and diſinherit them. Deut. 28. 21. The Lord ſhall make the Peſtilence cleave unto thee, until he hath conſumed thee from off the Land whither thou goeſt to poſſeſs it. Ezek. 14. 19. Or if I ſend a Peſtilence into that Land, and pour out my fury upon it in blood, to cut off from it man and beaſt. Verſe 21. For thus ſaith the Lord God, how much more, when I ſend my four ſore judgements upon Jeruſalem, the ſword, and the famine, and the noiſome beaſt, and the peſtilence, to cut off from it man and beaſt. Amos 4 10. I have ſent among you the peſtilence after the manner of Egypt. Hence 'tis called, Gods Arrow, Pſal. 91. 5. and when God ſhoots theſe arrows into Kingdoms, Cities, Towns, Families, none can Pſal. 38. 2.Ps 38:2pull them out but God himſelf. The Plague is more immediately from God, than any other Sickneſſe or Diſeaſe is; for it is the immediate ſtroke of God. The Scribe is more properly ſaid to p. 3write, than the pen; and he that maketh and keepeth the Clock, is more properly ſaid to make it go and ſtrike, than the wheels and poizes that hang upon it: and every Workman to effect his work, rather than the tools which he uſeth as inſtruments. So the Lord of Hoſts, who is the chief Agent and Mover in all things, and in all actions, may more fitly and properly be ſaid to effect and bring to paſs all Judgements, yea, all things which are done in the Earth, than any inferiour or ſubordinate cauſes; ſeeing they are but his tools and inſtruments, which he rules and guides according to his own Will, Power, and Providence. I know ſome Phyſitians aſcribe it to the heat of the Air, and ſometimes to the drineſs of the Air, and ſometimes to the corruption of the Air, & ſometimes to the corruption of mens blood, & ſometimes to Satan, and ſometimes to the malignancy of the Planets; but certainly thoſe are Phyſitians of no value, that p. 4cannot look above ſecond cauſes, to the Firſt Cauſe, that cannot look to the wheel within the wheel. The Ezek. 1.Ezek 1Plague is a hidden thing, a ſecret thing; it is a ſickneſs, a diſeaſe, that more immediately comes from God, than any other ſickneſs or diſeaſe doth. Behold the hand Exod. 9. 3.Exod 9:3of the Lord is upon thy cattel which is in the field, upon the horſes, upon the aſſes, upon the camels, upon the oxen, and upon the ſheep, there ſhall be a very grievous murrain. The word here tranſlated murrain, is in chap. 5. v. 3. termed peſtilence; and it is one and the ſame diſeaſe, though when it is applied to cattel, it be uſually rendred by murrain, yet when 'tis applied to men, as in the Scripture laſt cited, it is commonly called the peſtilence. Behold, the hand of the Lord is upon thy cattel, &c. That is, the extraordinary immediate power and work of God, without the intervening of any ſecond cauſe or humane operation. This open plague, this plague without doors, that principally p. 5fell upon the cattel, was from the immediate hand of God. 'Tis God alone that ſingles out the Nation, the City, the Town, the Pariſh, the Family, the Perſon, that he will ſtrike with the plague; for all ſecond cauſes are ordered by the firſt cauſe, as every inſtrument is ruled or over-ruled by the will and hand of him that holdeth it. When a man goes with his Axe to cut down Trees in the Wood, there is an equal aptneſs in the Axe to cut down one Tree as well as another, an Oake as well as an Aſh, &c. but it is ſtill ruled by the will of him that handles it. So 'tis here, the noiſome peſtilence, or the peſtilence of griefs (as the Hebrew runs in that Pſal. 91. 3.) hath an equal aptneſs to cut down one man as well as another, the rich as well as the poor, the honourable as well as the baſe, the ſtrong as well as the weak, the Prince as well as the peaſant, the Emperour as well as the Carter; but it is ſtill over-rul'd p. 6by the Lord himſelf, who gives it a Commiſſion to cut off ſuch and ſuch in this Kingdom, and that in this City, and that in this Town, and that in this Family; and that to ſpare, ſave, and paſſe by all the reſt. In Rev. 6. you ſhall read of four horſes when the four ſeals were opened, 1. A white horſe. 2. A red horſe. 3. A black horſe. 4. A pale horſe. After Chriſt had ridden upon the white horſe propagating the Goſpel, then follows the red horſe, a Type of War; then the black horſe, an hieroglyphick of Famine; and then the pale horſe, the emblem of Peſtilence. Now all theſe horſes, theſe plagues, were of Chriſts ſending. From thoſe words Judges 3. 20. I have a meſſage from God unto thee, O King, ſaid Ehud. Lo, his ponyard was Gods meſſage; from whence one well obſerveth, That not only Iſa. 26. 8, 9, 10.Isa 26:8Isa 26:9Isa 26:10the vocal admonitions, but the real judgements of God, are his errands and inſtructions to the world. 'Twas a mad principle among p. 7the Manichees, who referred all the judgments, calamities, and miſeries that came upon them to the Devil for their Author; as if there could be any evil in the Amos 3. 6.Amos 3:6City, and the Lord have no hand in it. Now in that 'tis the Lord alone that ſends the peſtilence amongſt a people, how ſhould this comfort us, and quiet us! how ſhould this cool us, and calm us! how ſhould this ſatisfie us, and ſilence us before the Lord, and cauſe us to lay our hands upon our mouths, as David did, Pſal. 39. 9. and as Aaron did, Lev. 10. 1, 2, 3. and as Ely did, 1 Sam. 3. 18. and as the Church did, Lament. 3. 26, 27, 28, 29.

Solinus writeth of Hypanis a Scythian Cap. 20.River, that the water thereof is very bitter, as it paſſeth thorow Exampius, yet very ſweet in the ſpring. So the cup of trembling which is this day offered to the children of God, is often very bitter at the ſecond hand, or as it appears in ſecond cauſes; and yet it p. 8is ſweet at the firſt hand, yea, it is very ſweet, as it is reacht to them by a hand from heaven: and therefore they may well ſay (as their Head and Husband hath done before them) Shall we not drink of the Cup that our Father hath given us to drink of, &c.

The Second Divine Maxime or 2Concluſion, is this, Viz.

The Peſtilence, and all other Judgements of God, are limited as to places.

Hence it comes to paſs, that God ſhoots his arrows of Peſtilence into one City, and not into another; into one Town, and not into another; into one Family, and not into another; into one Kingdome and Countrey, and not into another. Exod. 8. 20, 21, 22, 23. and Exod. 9. 22, 23, 24, 25, 26. 2 Sam. 24. 15. Turn to all theſe Scriptures, and ponder upon them.

p. 9The Third Divine Maxime or 3Concluſion, is this, Viz.

All the Judgements of God are limited not onelyonly to places, but alſo to perſons.

And therefore ſuch and ſuch muſt fall, when ſuch and ſuch muſt eſcape; and ſuch and ſuch muſt be infected, when ſuch and ſuch are preſerved: Hence 'tis that one is taken in the Bed, and the other left; one ſmitten at the Table, or in the Houſe, and all the reſt preſerved in perfect health, &c. God hath numbred ſo many to the ſword, and ſo many to the famine, and ſo many to the peſtilence; ſo many to this diſeaſe, and ſo many to that; 2 Sam. 24. 15, 16. Ezek. 11. 5, 6, 7. Ezek. 5. 12. Ezek. 6. 11, 12. Exod. 12. 13. Pſal. 91. from verſ. 3. to v. 9. Iſa. 65. 12. Jer. 15. 2. Ezek. 33. 27. Turn to all theſe Scriptures, and ponder upon them. God marks p. 10out thoſe perſons, that he intends to ſhoot the arrow of peſtilence amongſt. God never ſhoots at rovers, he never draws his bow at a venture, but he ſingles out the perſons that he purpoſes to hit, and his arrows flie ſwiftly and ſuddenly, yet they hit none but thoſe that God hath ſet up as a mark to ſhoot at, as Job ſpeaks.

The Fourth Divine Maxime or 4Concluſion, is this, Viz.

No man knows divine love or hatred, by outward diſpenſations; Eccl. 9. 1, 2. Luke 13. 4, 16. Lam. 4. 6. Dan. 9. 12. Pſal. 73. 12, 13, 14, 15, 21, 22.

In time of great judgements God ſometimes ſpares thoſe whom his ſoul hates and abhors, Iſa. 1. 5. Hoſ. 4. 14, 17. God ſometimes preſerves wicked men from great judgements, that they may fall by greater judgements; as you may ſee in Sodom and her ſiſters, p. 11which were preſerved from the ſlaughter of the four Kings, that God might rain down Hell out of Heaven upon them. And ſo Sennacherib eſcapes the ſtroke of the deſtroying Angel, that he might fall by the ſword of his own ſons, Iſa. 37. 37, 38. And as in times of great judgements, God ſometimes ſpares thoſe ſinners that his ſoul hates, ſo in times of great judgements God takes away thoſe whom his ſoul dearly loves, 2 Cor. 34. 27, 28. Turn to it. In all the conſiderable plagues that have been in this Nation, how many precious Chriſtians have fallen by the ſword, and by the hand of the deſtroying Angel; when many thouſands of Balaks and Balaams, I mean the worſt of men, have eſcaped the ſword, the plague, &c. And is there any thing more obvious and notorious this day, than this? ſurely not.

p. 12The Fifth Divine Maxime or 5Concluſion, is this, Viz.

The Lord ſometimes takes away his deareſt people, by ſome one judgement, that ſo he may by that means deliver them from many judgements; and ſometimes he takes away his people by one great judgement, that ſo they may eſcape many other greater judgements, that he intends to bring upon the Earth.

And thus good Joſiah was ſlain in battel; yet becauſe he lived not to ſee the woful miſeries of ſucceeding times, he is ſaid to go to his grave in peace, 2 Chron. 34. 27, 28. Turn to it. Henoch lived long in a little time, and God took him to heaven before he brought a ſweeping Flood upon the world; but he fore ſeeing the Flood, named his ſon Methuſelah, that is to ſay, He dyeth, and the dart (or flood cometh) and ſo it fell out; for no ſooner was his head laid, p. 13but in came the Flood. And ſo Auguſtine was taken out of the world, before Hyppo was taken by the Vandals. And ſo Paraus was gotten to his better Countrey, before Heidelbergh and the Palatinate was delivered into the power of the enemies. Ambroſe is ſaid to have been the Walls of Italy, and when he died, the Earl Stilico ſaid, That his death did threaten deſtruction to that Countrey. And when Luther was laid in his grave, then troubles, wars, deſolations, and confuſions, came in upon Germany like a flood. The righteous are taken away Iſa. 57. 1.Isa 57:1from the evil to come, and their death is a ſad preſage of ſore and ſignal calamities that are haſtening upon the world. Of late many precious ſervants of Chriſt are fallen aſleep; but who knows what a day of wrath is coming? When a man cuts down his chiefeſt timber-trees, it is an argument that he intends to part with his land; and how many tall Cedars in this our Lebanon, hath God lately cut down in p. 14the midſt of us: Therefore we have eminent cauſe to be importunate with God, that he would neither part with this Nation, nor depart from this Nation. When ſome fatal judgement hovers like a flying fiery ſcrole over a Nation, God many times gathers many of his choice ſervants unto himſelf, that he may preſerve them from the evil to come.

The Sixth Divine Maxime or 6Concluſion, is this, Viz.

None of Gods judgements upon his people, ever make any change or alteration of Gods affections towards his people.

However his hand may be againſt them, yet his love, his heart, his favour, his affections in Jeſus, is ſtill one and the ſame to them, Iſa. 54. 7, 8, 9, 10. Iſa. 49. 14, 15, 16. Pſal. 89. 31, 32, 33, 34. Jer. 31. 3… 35, 36, 37. compared. Malach. 3. 6. John 13. 3. James 1. 17. p. 15Ponder ſeriouſly upon all theſe Scriptures. So when God ſent the plague upon Davids people, and that for Davids ſin too, yet how ſweetly, how lovingly, how tenderly, how compaſſionately, how indulgently, doth the Lord carry it towards David himſelf! 2 Sam. 24. 11, 12, 13, 18, 19, 25. compared. And ſome learned men are of opinion, that Lazarus died of the Plague, and yet the Text tells us that he was carried by Angels into Abrahams boſome. Oecolampadius and many other worthies alſo died of it. When Munſter lay ſick, and his friends asked him how he did, and how he felt himſelf? he pointed to his ſores and ulcers, (whereof he was full) and ſaid, Theſe are Gods Gems and Jewels, wherewith he docketh his beſt friends: and to me they are more precious than all the gold and ſilver in the world. Gods dear love to his people, is not founded upon any thing in his people, nor upon any thing that is done by his people, but only upon his p. 16own free grace and goodneſs, Deut. 7. 7, 8.

The Ethnicks feign that their Gods and Goddeſſes loved certain Trees, for ſome lovely good that was in them, as Jupiter the Oak for durance, Neptune the Cedar for ſtature, Apollo the Lawrel for greenneſs, Venus the Poplar for whiteneſs, Pallas the Vine for fruitfulneſs. But what ſhould move the God of Gods, and the Lord of Lords to love us, who are poor worthleſs fruitleſs Trees, Ezek. 16.Ezek 16twice dead, and pluckt up by the roots? This queſtion is beſt reſolved in three words, Amat quia amat, he loves us becauſe he loves us. The root of his love to us lieth in himſelf, and by his communicative goodneſs the fruit is ours. Gods love to his people is a Jer. 31. 3. 35, 36, 37.Jer 31:3Jer 31:35Jer 31:36Jer 31:37laſting love, yea an everlaſting love, 'tis a love that never decayes nor waxes cold; 'tis like the ſtone Albeſtos, of which Solinus writes, that being once hot, it can never be cooled again.

p. 17The Seventh Divine Maxime 7or Concluſion, is this, viz.

Many times when the poor people of God cannot carry it with God for the preſervation of a whole Land or Nation, yet they ſhall then be ſure to have the honour and the happineſs to be ſo potent and ſo prevalent with God, as to prevail with him for their own perſonal preſervation and protection, Jer. 15. 1. Ezek. 14. 14, 16, 17, 18, 19, 20, 21, compared. So Ezek. 9. 4, 6.

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The Eighth Divine Maxime 8or Concluſion, is this, viz.

Sword, Famine, and Peſtilence, can only reach our outward man, they only reach our bodies, and our bodily concernments, they cannot reach our ſouls, nor our internal, nor our eternal concernments: No outward Judgments can reach the favour of God, or the light of his countenance, or our communion with him, or our p. 18ſpiritual enjoyments of him, or the joyes of the Spirit, or the teachings of the Spirit, or the leadings of the Spirit, or the earneſt of the Spirit, or the witneſs of the Spirit, or the ſealings of the Spirit, or the quick enings of the Spirit, or that peace that paſſeth underſtanding, or our ſecret trade with Heaven.

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The Ninth Divine Maxime or Concluſion, is this, viz.

There are no people upon the earth that in times of common calamity ſtand upon ſuch fair grounds for their preſervation and protection as the people of God do.

And this I ſhall make evident by an induction of Ten particulars.

Firſt, They are the only people 1in all the World that are under divine Promiſes of protection and preſervation, Exod. 15. 26. Job 5. 20, 21. Iſa. 4. 5, 6. Iſa. 8. 13, 14. Iſa. 26. 20, 21. Iſa. 31. 5. Iſa. 32. 1, 2. Pſal. 91. throughout. Turn to theſe ſweet promiſes, and remember, p. 19that there are no men on earth that can or may lay their hands on theſe precious promiſes, and ſay, theſe promiſes are mine, but only the godly man. Theſe Promiſes are Gods Bonds, which the godly man may put in ſuit, and urge God with, and plead hard in prayer, which no other men Sirtorious, as Plutarch obſerves, paid what he promiſed with fair words as Courtiers uſe to do: but ſo doth not God. Men often eat their words; but God will never eat his; hath he ſpoken, and ſhall it not come to paſs? Joſh. 23. 14. Ezek 12. 25. Ch. 24. 14.Josh 23:14Ezek 12:25may. The Promiſes of God are a Chriſtians Magna Charta, his chief Evidences that he hath to ſhew for his preſervation, for his protection, for his ſalvation. Divine Promiſes are Gods deed of gift, they are the only Aſſurance which the Saints have to ſhew for their right and Title to Chriſt, to Heaven, and to all the glory and happineſs of another world. O how highly do men prize their Charters and Priviledges! and how carefully do they keep and lay up the Conveyances and Aſſurances of their Lands! Oh how ſhould Saints then treaſure up thoſe precious Promiſes, which are to them inſtead of all Conveyances and Aſſurances p. 20for their preſervation, protection, maintenance, deliverance, comfort, and everlaſting happineſs. The Promiſes are a Mine of rich treaſuries, they are a Garden full of the choyceſt and ſweeteſt flowers of Paradiſe; in them are wrapt up all celeſtial contentments and enjoyments: and therefore ſtudy them more than ever, and prize them more than ever, and improve them more than ever.

Secondly, If you conſider their 2near and dear Relations to God: They are his ſervants, his friends, his children, his members, his Spouſe, &c. By all which 'tis evident, that they ſtand upon the advantage ground, for preſervation and protection, above all others in the world.

Thirdly, If you conſider that high value, and eſteem, and price, 3that the Lord puts upon them: He eſteems them as the apple of his eye, Zech. 2. 8. He accounts them as his Jewels, Mal. 3. 17. p. 21He prizes them as his portion, Deut. 32. 9. yea, as his pleaſant portion, Jer. 12. 10. He accounts them his Crown, yea, his Crown of Glory, and his Royal Diadem, Iſa. 62. 3. Thou (ſpeaking of his Church) ſhalt alſo be a Crown of Glory in the hand of the Lord, and a Royal Diadem in the hand of thy God. Yea, he prizes one Saint above all the world, Heb. 11. 38. By all which 'tis moſt evident that they ſtand upon the advantage ground, as to their preſervation and protection, above all other people in the world; for God accounts all the world beſides to be but as dirt, as duſt, as chaff, as thorns and bryars, that are only fit to be caſt into the fire to be conſumed and deſtroy'd. When Pearls grew common at Rome they began to be ſlighted: But Saints are ſuch Pearls of price, that God will never ſlight.

Fourthly, If you conſider that they are the only people in the 4world that are in Covenant with God, Pſal. 89. 30, 31, 32, 33, 34. p. 22Jer. 32. 38, 39, 40. Ezek. 20. 37. Deut. 29. 12. Jer. 31. 31, 32, 33, 34. Heb. 8. 6, 7, 8, 9, 10, 11, 12. Some do derive the word Berith (which ſignifies the Covenant) from a Root which ſignifies to purifie, to ſeparate, and to ſelect: And verily, when the Lord makes a Covenant with any, he doth ſeparate them from others, he honours them above all others, and he looks on them and owns them for his peculiar people, and delights in them as the choſen and choyceſt of all others. The whole world lyes in wickedneſs, John 1. 5. 19. By this alſo 'tis evident, that the people of God ſtand upon the advantage ground for their preſervation and protection above all others in the world.

Fifthly, If you conſider the common carriage and deportment of God towards his people in former times of calamities and great Judgments. Did he not provide an Ark for righteous Noah, ſo that Noah was ſafer in his Ark of three Stories p. 23high, than Nimrod and his crew were in their Tower of Babel, raiſed to the height of five thouſand Heyl. Coſm. l. 3.one hundred fourty ſix paces, as is reported. And did he not provide a Zoar for righteous Lot. Heſiod ſpeaks of thirty thouſand Demygods that were keepers of men. But what are ſo many thouſand gods to that one God that neither Pſal. 121. 3, 4, 5. Iſa. 27. 3.Ps 121:3Ps 121:4Ps 121:5Isa 27:3ſlumbers nor ſleeps, but day and night keeps his people as his Jewels, as the apple of his eye, that keepeth them in his pavilion, as a Pſal. 31. 20.Ps 31:20Prince keeps his Favourite. Princes have their retiring rooms and withdrawing Chambers, which are ſacred places; and ſo hath God his, and there he ſhelters the Favourites of Heaven. Gods gracious Providence is his golden Cabinet, where his children are as ſafe as if they were in Heaven. See Iſa. 49. 2. Iſa. 26. 20, 21. Jer. 36. 26. Pſal. 83. 3. They have conſulted againſt thy hidden ones, hidden under the hollow of thy hand, and under the ſhadow of thy wing, and therefore p. 24ſafe from dangers in the midſt of dangers, Jer. 39. 16, 17, 18. How wonderfully did he preſerve the three children (or rather the three Non-conformable Champions) from burning in the midſt of the flames, Dan. 3. and Daniel from being devoured in the Lyons Den, Dan. 6. And ſo Gods mourning ones were his marked ones, and his ſaved and preſerved ones, when the deſtroying Angel ſlew old and young, &c. Ezek. 9. 4, 6. And reverend Beza and his Family was four ſeveral times viſited with the Plague, and yet as often preſerved as they were viſited; and this good man was very much refreſhed and comforted under that and other ſore afflictions that befell him, by that Pſal. 91. which made him the more highly to prize it, and the more dearly to hugg it all his dayes, as himſelf witneſſeth in his Writings on this Pſalm. There is a Dialogue between an Heathen and a Jew after the Jewes return from captivity, p. 25(all Nations round about them being enemies to them) The Heathen asked the Jew, How he and his Countreymen could hope for any ſafety, becauſe (ſaith he) every one of you is a ſilly ſheep, compaſſed about with fifty wolves? I but, ſaith the Jew, we are kept by ſuch a Shepheard, as can kill all thoſe wolves when he pleaſeth. Now by all this alſo 'tis evident, that the people of God ſtand upon the advantage ground, as to their preſervation and protection above all other people in the world.

Sixthly, If you conſider the 6life-guard of the Saints, the miniſtry Gen. 32. 1, 2 Dan. 6. 21, 22. Acts 12. 11, 15. Acts 27. 23 2 Kings 6. 14, 15, 16, 17. Acts 5. 18.Gen 32:1Gen 32:2Dan 6:21Dan 6:22Acts 12:11Acts 12:15Acts 27:232 Kgs 6:142 Kgs 6:152 Kgs 6:162 Kgs 6:17Acts 5:18of the bleſſed Angels that alwayes attends them, Pſal. 91. 11. For he ſhall give his Angels charge over thee, to keep thee in all thy wayes. verſ. 12. They ſhall bear thee up in their hands, leaſt thou daſh thy foot againſt a ſtone. Pſal. 37. 7. The Angels of the Lord encampeth round about them that fear him, and delivereth them. Matth. 18. 10. Take heed that ye deſpiſe not one of theſe little ones; for I ſay unto you, that in heaven their Angels p. 27do alwayes behold the face of my Father which is in Heaven. Heb. 1. The Heathens had ſome blind notions concerning the Angels and their miniſtry, as may be ſeen in the writings of Plato, Plutarch. Heſiod the Greek Poet could ſay that there were thirty thouſands of them here on Earth, keepers of mortal men, and obſervers of their works.14. Are they not all miniſtring ſpirits, ſent forth to miniſter for them who ſhall be heirs of ſalvation. The world may deprive us of many outward comforts, but they can never deprive us of the miniſtry of the Angels. When the ſervants of God are hated by men, perſecuted by men, and forſaken of men, yet they are then viſited and attended by Angels. Princes have their guards, but what poor, what weak, what contemptible guards are theirs, to thoſe legions of Angels that daily guard the Saints! When men can clip the wings of Angels, and impriſon or pinion theſe heavenly ſouldiers, then and not till then, ſhall they be able to have their wills upon the poor people of God. Oh the honour, the dignity, the ſafety and ſecurity of the Saints, in a life guard ſo full of ſtate and ſtrength! Well may we ſay, Come taſte and ſee how gracious the Lord is, in affording p. 26his children ſo glorious an attendance. Now by this argument as well as the reſt, 'tis evident, that the people of God ſtand upon the advantage ground as to their outward preſervation and protection, above all other people in the world.

Seventhly, If you conſider that 7they are the onelyonly people that do Deut. 4. 6, 7, 8, 9. Joh. 4. 23, 24.Deut 4:6Deut 4:7Deut 4:8Deut 4:9John 4:23John 4:24bear up the name and glory of God in the world; they are the onelyonly people that worſhip God in ſpirit and in truth, and from ſuch worſhippers 'tis that God hath the incomes of his glory. The holy hearts, the holy lives, the holy examples, the holy wayes, the holy walkings, and the holy worſhip that is performed by the Saints, are the ſprings from whence all divine honour riſes to the Lord in this world. The people of God are Deut. 26. 17. 18. Pſal. 116. 16. Pſal. 22. 30Deut 26:17Deut 26:18Ps 116:16Ps 22:30the onelyonly people in the world that have choſen him for their God, and that have given themſelves up to his ſervice, and thus they honour his goodneſs. The people of p. 28God are the onelyonly people in the Gen. 24 12 Pſal. 48. 14.Gen 24:12Ps 48:14world who in the times of their fears, doubts, darkneſſes, diſtreſſes, ſtraits, trials, dangers, &c. do conſult with God as their great Counſellour, as their onelyonly Counſellour; and thus they honour his admirable wiſdom, and infinite knowledge. The people of God are the onelyonly people in the world, that do make God their refuge, their ſtrong tower, their Pſal. 46. 1, 7, 11. Prov. 18. 10. Pſal. 32. 7. Pſal. 119. 114. Pſal. 20. 7.Ps 46:1Ps 46:7Ps 46:11Prov 18:10Ps 32:7Ps 119:114Ps 20:7ſhelter, their hiding place in ſtormy and tempeſtuous dayes; and thus they honour the Power, Allſufficiency, Soveraignty, and Authority of God. Wicked men truſt in their Chariots and Horſes, and Armies, and Navies, and Revenues, and Carnal Policies, and ſinful ſhifts, devices, and ferches; when the poor people of God do not dare to truſt in their ſwords, nor in their bows, nor in their wealth, nor in their wit, nor in their friends, nor in any arm of fleſh, or carnal refuges, but in the Lord alone; for in the Lord Jehovah p. 29Iſa. 26. 3, 4.Isa 26:3Isa 26:4is everlaſting ſtrength. The people of God are the onelyonly people in the world that do give God the ſupremacy in their hearts, that do ſet up God and Chriſt Pſal. 73. 25, 26. Phil. 3. 6, 7 8, 9. Rev. 4. 10, 11.Ps 73:25Ps 73:26Phil 3:6Phil 3:7Rev 4:10Rev 4:11above themſelves, and above all their duties, ſervices, priviledges, graces, comforts, communions, ſpiritual enjoyments, and worldly contentments; and thus they honour all the excellencies and perfections of God at once. And do you think that God will not have a ſpecial care of ſuch, that are the onelyonly promoters of his honour and glory in this world? Doubtleſs he will. Now by this argument 'tis further evident, that the people of God do ſtand upon the advantage ground, as to their outward preſervation and protection, above all other people in the world.

Eighthly, If you do but ſeriouſly 8conſider what a mighty intereſt the people of God have in the Grand Favourite of Heaven, viz. The Lord John 1. 18. Heb. 7. 25. 1 John 2. 1, 2.John 1:18Heb 7:251 John 2:11 John 2:2Jeſus, who lies in the boſome of the Father, and who is ſo near and p. 30dear unto him, and ſo potent and prevalent with him, that he can do what he pleaſeth with the Father, and have what he will of the Father. Now look what intereſt the wife hath in the husband, the child in the father, the members in the head, the ſubject in his Prince, the ſervant in his Lord, the branches in the root, the building in the foundation, that the believer hath in Chriſt, and much more. Chriſt is not like the Bramble, that receives good but yields none; but he is like the Fig-tree, the Vine, the Olive. All that are intereſted in him, that pertain to him, are the better for him; they all receive of his fulneſs John 1. 16. Col. 1. 19.John 1:16Col 1:19grace for grace. Now, doubtleſs, all that intereſt that Jeſus Chriſt hath in God the Father, he will improve to the utmoſt for their good, that have an intereſt in him. Now by this argument 'tis alſo evident, that the people of God do ſtand upon the advantage ground above all others in the world, as to their outward preſervation and protection.

p. 31Ninthly, If you conſider Gods 9tender and fatherly care of his people, and his ſingular indulgence towards them, of which you may read much in the bleſſed Scripture. Among the many choice Scriptures which might be produced, take theſe as a taſte, Pſal. 103. 13, 14. Like as a father pitieth his children, ſo the Lord pitieth them that fear him; for he knoweth our frame, he remembreth that we are duſt. There is an ocean of love and pity in the fathers heart towards his children; but 'tis but a drop to that which is in God. He hit the mark, that ſaid, Tam pius nemo, tam pater nemo, No father Bernard.is like our father. God is Pater miſerationum, he is all bowels. Let God carry it how he pleaſeth towards us, yet we muſt ſtill acknowledge that he is a propitious father, and ſay with him, Lord, thou Auſtin.art a father both when thou ſtroakeſt, and when thou ſtrikeſt; thou ſtrikeſt, that we may not periſh, and thou ſtroakeſt, that we may not faint. Pity is as eſſential to God, as light is to the p. 32Sun; or as heat is to the fire: Hence he is called the Father by an eminency, James 1. ult.Jas 1as if they were no father to him, none like him, nor none beſides him, as indeed there is not originally and properly. So Exod. 19. 4. Ye have ſeen what I did unto the Egyptians, and how I bare you on Eagles wings, and brought you unto my ſelf. 'Tis an elegant expreſſion, to ſet forth Gods admirable care over his people. The Eagle fears no bird from above to hurt her young, onelyonly the arrow from beneath; therefore ſhe carries them upon her wings. Deut. 32. 9, 10, 11. The Lords portion is his people, Jacob is the lot of his inheritance; he found him in a deſart land, and in the waſt-howling wilderneſs; he led him about, he inſtructed him, he kept him as the apple of his eye. As an Eagle ſtirreth up her neſt, fluttereth over her young, ſpreadeth abroad her wings, taketh them, beareth them on her wings. verſ. 12. So the Lord alone did lead him, and there was no ſtrange God with him. The Eagle carries her young ones p. 33upon her wings (not in her tallons, for fear of hurting them) openly, ſafely, choicely, charily, ſpeedily; and ſo did God his Iſrael, of whom he was exceeding choice and chary.

The care that God exerciſes towards his people, is,

1. An Extenſive Care, a care that reaches, that extends it ſelf to all the Saints, whether rich or poor, high or low, bond or free, &c. 2 Chron. 16. 9. Zech. 1. 10, 11.

2. 'Tis an Intentive Care. He cares for all, as if he had but one to care for, Zech. 1. 14.

3. 'Tis a Pleaſant and Delightful Care, Iſa. 31. 5. and not a wearying, tearing, tormenting care; 'tis ſuch a pleaſant care as an indulgent father exerciſes towards a ſon, Mal. 3. 17.Mal 3:17an onelyonly ſon, a ſon that ſerves him.

4. 'Tis an Effectual Care, a Proſperous Care, a Succeſsful Care, a Flouriſhing Care. Men many times riſe early and go to bed late, and take a great deal of care at home and abroad, and all to no purpoſe; but the care of God is p. 34alwayes ſucceſsful, Deut. 11. 12.

5. 'Tis a Singular Care, a Peculiar Care God cares more for them than he doth for all the world beſides. The Fathers care over the Child is a peculiar care, and the Husbands care over the Wife is a peculiar care, and the Heads care over the Members is a peculiar care; and ſo is the Lords Zeph. 3. 6, 17, 18, 19, 20. Pſal. 36. 6. Iſa. 40. 31.Zeph 3:6Zeph 3:17Zeph 3:18Zeph 3:19Zeph 3:20Ps 36:6Isa 40:31care over his people a peculiar care. Gods general care extends to the whole Creation, but his ſpecial care centers in his Saints.

6. 'Tis a very Tender Care, Iſa. 40. 11. He ſhall feed his flock like a ſhepheard, he ſhall gather the lambs with his arms, and carry them in his boſome, and ſhall gently lead thoſe that are with young. Zech. 2. 8. He that toucheth you, toucheth the apple of his Iſhon, of iſh, is here called Bath the daughter of the eye, becauſe it is as dear to a man as an only daughter.eye, or the little man that is in the eye, or the black of the eye, which is the tendereſt piece of the tendereſt part; to expreſs the inexpreſſible tenderneſs of Gods care and love towards his people.

p. 357. 'Tis an Abiding Care, a Laſting Care, and not a tranſient care, a momentary care. Pſal. 125. 1, 2. They that truſt in the Lord, ſhall be as Mount Zion, which cannot be removed, but abideth for ever. As the mountains are round about Jeruſalem, ſo the Lord is round about his people, from henceforth, even for ever. Jeruſalem was ſurrounded with many great high mountains which were a great ſafeguard to it againſt all winds and ſtorms; ſuch a ſhelter, ſuch a ſafeguard, yea, and a better, Zech. 2. 5.Zech 2:5will God be to myſtical Mount Sion the Church, againſt all winds and ſtorms of affliction or perſecution, Pſal. 121. 3, 4. He that keepeth thee will not ſlumber: behold, he that keepeth Iſrael, ſhall neither ſlumber nor ſleep. He repeats the promiſe, and ſets it forth with a behold, that it may ſtick the cloſer, and warm our hearts the better. The phraſe is taken from Watchmen, who ſtand on the walls in time of war, to diſcover the approaching enemies, and accordingly p. 36give warning: Now though they may be careleſs, treacherous, or ſleepy, yet the Lord will be ſo far from ſleeping, that he will not ſo much as ſlumber, no, he will not ſo much as fetch one wink of ſleep. It hath been a tradition, that Oppianus. Plin. Hiſt. lib. 3. cap. 3.Lions ſleep not; yet to think or ſay that they ſleep not at all, were abſurd; indeed their eye-lids being too little to cover their great eyes, they do ſleep with their eyes ſomewhat open and ſhining, which hath occaſioned ſome to think that they ſleep not at all. But ſure I am, that the Lion of the Tribe of Judah, who is the Keeper of Iſrael, doth neither ſlumber nor ſleep, he never ſhuts his eyes, but hath them alwayes open upon his people for good; he winks not ſo much as to the twinkling of an eye, he alwayes ſtands Centinel for his peoples ſafety, Iſa. 27. 2, 3. In that day ſing ye unto her, a Vineyard of red wine; I the Lord do keep it, I will water it every moment, (or as the Hebrew runs, at moments, p. 37or by moments) leſt any hurt it, I will keep it night and day; that is, conſtantly, continually, without intermiſſion. And this conſtant care of God over his people, was ſignified by thoſe two Types, the Pillar Exod. 13. 21, 22.Exod 13:21Exod 13:22of Fire, and the Pillar of a Cloud, that left not Iſrael, till they were in the poſſeſſion of the Land of Canaan, which was a Type of Heaven.

8. And laſtly, 'Tis an Active It was a ſtrange ſpeech of Socrates a heathen, Since God is ſo careful for you (ſaith he) what need you be careful for any thing your ſelves?Care, a care that puts the Lord upon preſerving his people, and protecting of his people, and making proviſion for his people, and ſtanding by his people, and pleading the cauſe of his people, and clearing the innocency of his people. God is above his people and beneath them, Deut. 33. 26, 27. He is under them and over them, Cant. 2. 6. He is before them and behind them, Exod. 33. 1, 2. Iſa. 52. 12. Iſa. 58. 8. God is in the front of his people, and God is in the reer of his people, he is on the right hand of his people, and he is p. 38on the left hand of his people, Pſal. 16. 8. Pſal. 121. 5. Pſal. 118. 15, 16. Exod. 14. 22 (God made the waters as a wall on their right hand and on their left.) God is round about his people, Pſal. 34. 7. Pſal. 125. 1, 2. and in the midſt of his people, Zech. 2. 5. Pſal. 46. 5. God is in the midſt of her, Iſa. 12. 6. Oh how ſafe are they that are under ſuch a glorious care! God is above his people and beneath them, he is under them and over them, he is before them and behind them, he is in the front and in the rear, he is round about them, and in the midſt of them. Now what doth all this ſpeak out, but that the care of God towards his people is an active Care. If the Phyloſopher could ſay, being in danger of Shipwrack in a light ſtarry night, Surely I ſhall not periſh, there are ſo many eyes of providence over me. Oh then what may the Saints ſay! Now by this argument 'tis evident that the people of God ſtand upon the advantage ground, p. 39as to their outward preſervation and protection above all other people in the world.

Tenthly and laſtly, If you do 10but conſider Gods great anger and deep diſpleaſure againſt thoſe that afflict, oppoſe, or oppreſs his people. God ſent his people into Babylon, and their enemies added to all their ſorrows and ſufferings, but will God put this up at their hands? No. Zech. 1. 15. And I am very ſore diſpleaſed with the heathen that are at caſe, for I was but a little diſpleaſed, and they helped forward the affliction. I am very ſorely diſpleaſed, &c. Or as Zeketſeph, from Ketſeph, which properly ſignifies ſuch anger as cauſeth ſoaming and frothing as the tumultuous water, toſſed with the wind, Eccl. 6. 17. Zech. 1. 7. boyling or ſoaming anger; the word ſignifies, a ſervour, fierceneſs, or vehemency of anger.Eccl 6:17Zech 1:7the Hebrew runs, I am in ſuch a heat as cauſeth fuming and foaming, I am boiling hot, and even ready to draw upon them, and to cut them off from the Land of the Living. For the Original word here uſed, hath great affinity with another word that ſignifieth to cut down and to deſtroy, 2 Kings 6. 6. and importeth an higher degree of diſpleaſure, a greater height of heat, than either anger or wrath, as may be p. 40ſeen in that ſignal gradation, Deut. 29. 28. The Lord rooted them out of their land, Beaph in anger, Ubechemah and in wrath, Ubeketſeph and in great indignation. The laſt of theſe three is the word in the Text, and notes a higher degree of anger than the two former. So Mal. 1. 4. Whereas Edom ſaith, we are impoveriſhed, but we will return and build the deſolate places: Thus ſaith the Lord of hoſts, they ſhall build, but I will throw down, and they ſhall call them the border of wickedneſs, and the people againſt whom the Lord hath indignation for ever. The Edomites were very great enemies to the Iſraelites, they ſtood looking on, laughing and rejoycing at Iſraels deſtruction; God ſaw this, and it greatly diſpleaſed him (he being highly ſenſible of the leaſt indignity done to his people) and therefore he is reſolved to pay them home in their own coyn, Obed. 8. to 19. verſe. The very name and memory of the Edomites have long ſince been extinct and blotted out from under p. 41heaven, they were a people of his wrath, Iſa. 10. 6. and of his curſe, See Deut. z5. 17, 18, 19. 1 Sam. 15. 1 Chron. 4. 42, 43. and compare them together.1 Sam 151 Chr 4:421 Chr 4:43Iſa. 34. 5. So Amalek was a bitter enemy to Gods Iſrael, but God utterly blots out his remembrance from under heaven; and laying his hand upon his Throne, he ſwears that he would have war with Amalek for ever, Exod. 17. 14, 16. Nahum 1. 2. God is jealous, and the Lord revengeth, the Lord revengeth, and is furious; the Lord will take vengeance on his adverſaries, and he reſerveth wrath for his enemies. The people of God ought to reſt ſatiſfied and aſſured, that God ſees, and ſmiles, and looks and laughs at all the counſels and combinations of wicked men againſt his Son and Pſal. 2.Ps 2againſt his Saints; and when they have done their worſt, the Counſel Prov. 19. 21.Prov 19:21of the Lord ſhall ſtand, and Chriſt ſhall reign in the midſt of his enemies; and that the ſtone cut out of the mountains without hands, ſhall bring down the golden Image with a vengeance, and make it Dan. 2. 35.Dan 2:35like the chaffe of the Summer floor. p. 42Some write of Lions, that as they are mindful of courteſies received, (witneſs the Story of Androdus that fugitive ſervant of Rome) ſo they will be ſure to revenge injuries done to them; they will prey on them that would make a prey of them. When Juba King of the Moors march'd through the Deſert of Africa, a young man of his Company wounded a Lion; but the year following, when Juba returned, the Lion again meets the Army, and from among them all ſingles out the man that hurt him, and tears him in pieces, ſuffering the reſt to paſs by in peace and ſafety. And thus the Lord Jeſus, who is the Lion of the Tribe of Judah, is alwayes ready to revenge Rev. 5. 5.Rev 5:5the cauſe of his people, and to take vengeance on all that have wounded his people, or made a prey of his people; as you may clearly and fully ſee in Ezekiel chap. 25. and 35. Now by this argument, as well as by all the reſt, 'tis evident, that the people of God p. 43ſtand upon the advantage ground, as to their outward preſervation and protection, above all other people in the world.

Queſt. But if this be ſo, How comes it to paſs that in this time of great mortality, many of the precious people of the Lord have been taken away, as well as others; the raging peſtilence having carried many pious ſouls out of this world, of whom the world was Heb. 11. 38.Heb 11:38not worthy? The Saint as well as the ſinner, hath fallen by the hand of the deſtroying Angel; in this day we have ſeen that word made good, viz. That all things come alike Eccl. 9. 2.Eccl 9:2to all: there is one event to the righteous and to the wicked, to the good, and to the clean and to the unclean, to him that ſacrificeth, and to him that ſacrificeth not; as is the good, ſo is the ſinner, and he that ſweareth, as he that feareth an oath?

To this Queſtion I ſhall give theſe eight ſhort Anſwers.

Firſt, God hath ſmitten ſome 1good men of all perſwaſions, that p. 44none might be proud, ſecure, or cenſorious, and that all might take the alarme, and prepare to meet Amos 4. 10, 11, 12.Amos 4:10Amos 4:11Amos 4:12their God, and that all may keep humble and tremble, becauſe of his righteous judgements, Pſal. 119. 120. My fleſh trembleth for fear of thee, and I am afraid of thy judgements.

Secondly, The number of thoſe 2that feared the Lord that have been taken away by the peſtilence, are but few, very few, if compared with the many thouſands of others that never knew what 'twas to ſet up God as the main object of their fear, and that never knew experimentally what a changed nature, a ſanctified frame of heart, an intereſt in Chriſt, or a title to heaven meant. Oh that we had not cauſe to fear that hell hath had a very large harveſt within theſe few laſt moneths.

Thirdly, Sometimes Gods own 3people ſin with others, and therefore they ſmart with others, when God takes the Rod into his own p. 45hand. Thus Moſes and Aaron ſinned Numb. 20.Num 20with others, and therefore their Carkaſes fell in the Wilderneſs as well as others. This may ſometimes be the reaſon why ſome good men fall in a common calamity, but I dare not ſay that 'tis alwayes the reaſon why ſome good men fall in a common calamity. I believe there are ſeveral choice Chriſtians that have been ſwept away in this day of the Lords wrath, who have not ſinned with the wicked, though they have fallen with the wicked. Many have fallen by this diſpenſation, who yet have kept their garments pure Revel. 3. 4.Rev 3:4and clean, and are now walking with Chriſt in white. I do not think that thoſe Saints that have died by the plague, were greater ſinners than thoſe that have eſcaped the plague; yea, I have ſeveral reaſons to perſwade me, that ſeveral of thoſe precious ſervants of the Lord that have died of the plague, had more grace in their hearts, and leſs ſin in their lives, p. 46than many other Saints that have been pitied and ſpared in this day of the Lords anger, &c.

Fourthly, No godly man dies 4in any common calamity, till his Job 5. 26. Rev. 11. 6, 7. Acts 13. 25, 36.Job 5:26Rev 11:6Rev 11:7Acts 13:25Acts 13:36glaſs be run, and his work done, and he prepared and fitted for another world: Job 14. 5. Seeing his dayes are determined, the number of his moneths are with thee; thou haſt appointed his bounds that he cannot paſs. God hath ſet every man both his time and his task. In this Scripture as in a glaſſe you may ſee the true reaſon why ſome likely to live long, die ſoon, even whileſt their bones are full of marrow, and their breaſts are full of milk, and others that are more weak and infirm, live long, yea very long; the reaſon is, becauſe God hath ſet bounds to every mans life to a very day, I, to a very hour. verſ. 14. All the dayes of my appointed time (or warfare) will I wait till my change come, i. e. till my death, Job calls death a change. Death is not an annihilation or extinction, but a mutation.

p. 471. 'Tis the laſt change that we ſhall meet with till the reſurrection.

2. 'Tis a laſting, yea, an everlaſting change; it puts every man into an eternal condition of happineſs or miſery.

3. 'Tis an univerſal change; and that, 1. In reſpect of perſons, all muſt meet with it, 'tis appointed for all men once to die. 2. In Heb. 9. 27.Heb 9:27reſpect of the whole man body and ſoul. Death lodges the body in the grave, and puts the ſoul into heaven or hell.

4. 'Tis a different change, according to the quality of the perſon changed. 'Tis terrible to a ſinner: For,

Firſt, It will put a full period to all his outward mercies, comforts, 1contentments and enjoyments. Saladine Job 1. 21.Job 1:21a Turkiſh Emperour, the firſt of that Nation that conquered Jeruſalem, lying at the point of death, after many glorious victories commanded that a white ſheet ſhould be born before him to his grave, upon the point of a ſpear, with p. 48this proclamation, Theſe are the rich ſpoils which Saladine carrieth away with him: of all his triumphs and victories, of all the riches and realms that he had, now nothing at all is left him but this ſheet.

Secondly, It will put a full period 2to all his hopes. Now he ſhall never hope for mercy more, nor never hope for pardon more, nor never hope for heaven more.

Thirdly, It will put a full period 3to all the means of grace. Now he ſhall never hear Sermon more, nor never read the Word more, nor never enjoy the prayers of the people of God more, nor never taſte any of the dainties of Gods Houſe more, &c.

Fourthly, It will put a full period 4to the patience, forbearance, and long-ſuffering of God, Rom. 2. 4, 5.

Fifthly, It will put a full period 5to all the pleaſures of ſin. Now the ſinner ſhall never have one merry day more. In Hell there is no ſinging but howling, no muſick but madneſs, no ſporting but p. 49ſighing, no dancing but wringing or hands and gnaſhing of teeth for evermore, &c.

Sixthly, It will put a full period 6to all gracious reprieves. The ſinner in his life time hath had many a reprieve from many executions of wrath and judgement; Oh but now he ſhall never have one reprieve more.

Seventhly, It will put a full 7period to all the ſtrivings of the Holy Spirit. Now the Spirit ſhall Gen. 6. 3. Rev. 3. 20.Gen 6:3Rev 3:20never ſtrive with the ſinner more, now Chriſt will never knock at the ſinners door, at the ſinners heart more, &c.

Eighthly and laſtly, It will put 8a full period to all gracious examples. Now the ſinner ſhall never caſt his eye upon one gracious example more. The ſinner in his life time hath had many gracious examples before his eyes, which it may be at times have had an awakening, convincing, ſilenceing, and reſtraining power in them; Oh but now he ſhall never have his eye p. 50upon one pious example more. All hell will not afford one good example. In a word, now the ſinner ſhall find by woful experience, that death will be an inlet to three dreadful things: 1. To judgement, Heb. 9. 27. 2. To an irreverſible ſentence of condemnation, Matth. 25. 41. 3. To endleſs, eaſeleſs, and remedileſs ſufferings. Not many years ſince in the Town of Yarmouth there was a young man, who being very weak, and nigh to the grave, and under the apprehenſions of the wrath of God, and ſuppoſing that he was preſently going down to the Pit, to Hell, he cried out, O that God would ſpare me but two dayes, O that God would ſpare me but two dayes, O that God would ſpare me, but two dayes. This poor creature trembled at the very thoughts of wrath to come. O who can dwell with everlaſting burning? who can dwell with a devouring fire? Iſa. 33. 14.

And as death is terrible to the ſinner, ſo it is deſirable, comfortable p. 51and joyful to a Child of God. Cant. 8. ult. Luke 2. 27, 28, 29, 30, 31, 32. 2 Cor. 5. 1, 2, 4, 8. Phil. 1. 23. Rev. 22. 20Song 8Luke 2:27Luke 2:28Luke 2:29Luke 2:30Luke 2:31Luke 2:322 Cor 5:12 Cor 5:22 Cor 5:42 Cor 5:8Phil 1:23Rev 22:20I deſire death, ſaith Melancthon, that I may enjoy the deſirable ſight of Chriſt. And When will that bleſſed hour come? when ſhall I be diſſolved? when ſhall I be with Chriſt? ſaid holy Mr. Bolton, when he lay on his dying bed. Jewel was offended at one that in his ſickneſs prayed for his life. One whom I knew well, a little before his death, after a ſharp conflict, cryed out three times, Victory, Much more to this purpoſe you may find in my Saints Portion, and in my String of Pearls.Victory, Victory; he breathed out his ſoul & his Doxology together, Thanks be to God for Jeſus Chriſt, and ſo conquered Satan in his laſt encounter. The dying words of my young Lord Harrington were theſe, O my God, when ſhall I be with thee? Shall I die ever (ſaith Auſtin) yes, or ſhall I die at all? yes (ſayes he) Lord, if ever, why not now? When Modeſtus the Emperours Lieutenant threatned to kill Baſil, he anſwered, If that be all, I fear not; yea, your Maſter cannot more pleaſure me, than in ſending of me unto my heavenly Father, to whom I now live, and to whom p. 52I deſire to baſten. Mr. Deering a little before his death, being raiſed up in his bed, and ſeeing the Sun ſhine, was deſired to ſpeak his mind, upon which he ſaid, There is but one Sun that giveth light to the whole world, but one righteouſneſs, one communion of ſaints; as concerning death, I ſee ſuch joy of ſpirit, that if I ſhould have pardon of life on the one ſide, and ſentence of death on the other, I had rather chuſe a thouſand times to die than to live. So Mr. John Holland lying at the point of death, ſaid, What brightneſs do I ſee? and being told it was the ſun-ſhine, No, ſaith he, My Saviour ſhines: now farewel world, welcome heaven, the day-ſtar from on high hath viſited me. Preach at my funeral, God dealeth comfortably and familiarly with man; I feel his mercy, I ſee his majeſty, whether in the body, or out of the body, I cannot tell, God he knoweth, but I ſee things that are unutterable. Mr. Knox found ſo much comfort from the Scriptures upon his death-bed, that he would have riſen, and have gone into the p. 53Pulpit, to tell others what he had felt in his ſoul. And by that information that I have had from ſome good hands, ſeveral precious Chriſtians that have lately died of the plague, have gone to heaven under as high a ſpirit of joy, of comfort, of aſſurance, and of a holy triumph, as any of the laſt mentioned worthies, or as any other that ever I heard of or read of; the remembrance of which hath been, and ſtill is a ſingular Cordial to all their relations and friends that yet ſurvive them.

But as I was ſaying, No godly man falls in any Common Calamity till his glaſſe be run, and his work done; ſo I ſay of all thoſe dear ſervants of the Lord that have fallen by the peſtilence in the midſt of us, their hour was come, and John 7. 30. chap. 8. 19, 20. 2 Tim. 4. 6, 7.John 7:302 Tim 4:62 Tim 4:7their courſe was finiſhed. Had God had any further doing work, or ſuffering work, or bearing work, or witneſſing work for them in this world, 'twas not all p. 54the Angels in heaven, nor all the malignant diſeaſes in the world, that could ever have cut them off from the land of the living. When Lazarus was dead, his two ſiſters John 11. 21, 32.John 11:21John 11:32Martha and Mary came to Chriſt with tears in their eyes, and ſad complaints in their mouths. Lord if thou hadſt been here, my brother had not died, ſaid Martha; and Lord, if thou hadſt been here, my brother had not died, ſaid Mary: And is not this the common language of many this day, when ſuch and ſuch precious Chriſtians have fallen by the peſtilence; Oh if ſuch a Phyſitian had been here, they had not died; or if they had been let blood, they had not died; or if they had taken ſuch a potion, they had not died; or if they had eat but of ſuch or ſuch meats, they had not died; or if they had not lived in ſuch a foggy air, they had not died; or if they had not been ſhut up in ſuch cloſe narrow naſty rooms and places, they had not died; or had they been but ſo wiſe and happy as to have applyed ſuch or ſuch a remedy, they might have been alive to this day. p. 55Not conſidering with Job, that the dayes of man are determined, and his bounds appointed, which he cannot paſs. The time and place, and every circumſtance of his diſſolution, is decreed from all eternity. That one man dies in the field, another in his bed, one at ſea, another on the ſhore; one of an Apoplexy in the head, another of a Struma in the neck; one of a Squinacy in the throat, another of a Cough and Conſumption of the Lungs; that ſo many thouſands dies of Obſtructions, Inflamations, Dropſies, Gouts, Peſtilence, it is foreordained in heaven. The hand of the Lord is in all, and he it is that having brought us into the world at his pleaſure, will take us hence at his appointment. The Jewes have a ſaying, That God hath four Keyes under his own Girdle: 1. The Key of the Clouds. 2. The Key of the Womb. 3. The Key of the Heart. And 4. The Key of Death, the Key of the Grave.

p. 56Fifthly, God ſometimes takes 5away his deareſt children in the Common Calamity, in judgement to wicked men. Becauſe the hand of the Lord hath touch'd ſome of his deareſt ſervants in this ſore Viſitation, how do the wicked inſult rejoyce, and triumph; they ſay, Ahah, ſo would we have it. As the Fire-flie leaps and dances in the fire, ſo do wicked men rejoyce in the ſufferings and death of the people of God. How do many wicked men bleſs themſelves, becauſe they have eſcaped the hand of the deſtroying Angel, when ſuch and ſuch have fallen by it! Oh how proud, how obdurate, Eccl. 8. 11.Eccl 8:11how impudent, are many grown, becauſe they have eſcaped the preſent judgement, when many others that have been a thouſand times better than themſelves, have been ſent to their graves. The Alcorán ſaith, God created the Angels of light, and the Devils of the flame. Certainly Gods children are of the light, but Satans children p. 57are furious, wrathful children, they are children of the flame. Oh in what a flame now The ſcales of the Leviathan (as Luther makes the compariſon) ſtick cloſe together; and ſo do wicked men in their counſels, plots, and projects againſt the people of God.are many wicked men againſt the people of God, ſince the hand of the deſtroying Angel hath not yet reacht them, over what they were in, when the deſtroying Angel firſt drew his ſword in the midſt of us; as if they were ſpared on purpoſe to oppreſs, perſecute, and ſcatter the people of God more than ever. Oh that all ſuch would be but ſo favourable to their own ſouls, as ſeriouſly to ponder upon Ezekiel chap. 25. and 35. and Obediah verſ. 8. to verſ. 19. and Nahum 1. from verſ. 9. to v. 15.

Felix Earl of Wertenbergh, one of the Captains of Charles the Fifth, burning in rage and anger againſt the people of God, he ſwore in the preſence of divers at ſupper, That before he died, he would ride up to the ſpurs in the blood of the Lutherans; but God ſoon cool'd his courage, for that very night he was choakt and ſtrangled in his own blood. p. 58Paul prayeth that he might be delivered from unreaſonable and wicked men, the word is foreign abſurd men, 2 Theſſ. 3. 2.2 Thess 3:2ſuch as put themſelves upon wayes of oppoſition, againſt all reaſon and common ſenſe; yea, ſuch who in their rage and bitterneſs of ſpirit make no bones of breaking all the Laws both of God and men, ſo they may but have their wills and luſts ſatisfied, in afflicting, ſcattering, and tormenting of the people of God. Abſurd men with Judas kiſs Chriſt and betray him; they kiſſe the head, and ſtab the body; or as one wittily expreſſeth it, they kiſſe the mouth, and tread upon the toes. Reader, remember this, when the people of the Jewes made uſe of Philo to apologize for them unto Caius the Emperour, Caius uſed him very ruggedly, but when he was come out of his preſence, the Jewes came round about him. Well ſaith he (to encourage them) ſurely Caius will arm God againſt himſelf for us. Let the Reader apply it as he pleaſeth.

p. 59Sixthly, God ſometimes takes 6away ſome of his deareſt children in the Common Calamity, that he may deliver them from greater Calamities that are coming upon the world. The Jewes have a ſaying, When good men die, that it is an ill ſign to the world. When the Luminaries of heaven are eclipſed, Deus avertat omen. Paulinus reports of Ambroſe, that he would weep bitterly, when he heard of any godly miniſters death. Whileſt Calvin lives, Beza's life is ſweet; but when Calvin dies, death is the more acceptable unto Beza. 'Tis dark night, when the lights are put out, and when the curtains are drawn, and the windows cloſe ſhut. Ah England, England, if this is not thy preſent caſe, I know nothing. The Clouds gather more and more, and every day they look blacker and blacker, and bloodier and bloodier; happy are thoſe ſouls that are now in heaven, and bleſſed are thoſe ſouls that are now waiting for the redemption of Iſrael.

p. 60Seventhly, Notwithſtanding any 7outward promiſes that the Lord hath made concerning the protection and preſervation of his children, yet he ſtill reſerves a liberty to himſelf, to chaſtiſe his Pſal. 89. 30, 31, 32, 33, 34. Heb. 12. 6, 7, 8, 9. Rev. 3. 19.Ps 89:30Ps 89:31Ps 89:32Ps 89:33Ps 89:34Heb 12:6Heb 12:7Heb 12:8Heb 12:9Rev 3:19children with what rod he pleaſeth. Notwithſtanding all the gracious engagements that are upon the Lord to his people, yet he reſerves a freedome to himſelf to make uſe of the very lives of his people, in ſuch wayes as may make beſt for the bringing about of his own ends, and as may make moſt for the advance of his own glory; and hence it comes to paſs that God delights ſo to carry it towards his deareſt people, as that ſinners and ſaints ſhall be forced to ſay, That his judgements are unſearchable, and that his wayes are paſt finding out, Rom. 11. 33. And that his way is in the ſea, and that his paths are in the great waters, and that his footſteps are not known, Pſal. 77. 19. If you take a ſtrait ſtick and put it into the water, it will ſeem crooked; p. 61why? becauſe we look upon it thorow two mediums, Air and Water, there lies the deceptio viſus; thence it is that we cannot diſcern aright. Thus all the proceedings of God in his righteous judgements, which in themſelves are juſt, righteous, and ſtrait, without the leaſt obliquity, ſeem to us ſtrange and crooked. That the wicked ſhould proſper, and the righteous be afflicted; that good men ſhould be in bonds, when bad men walk at large; that the Iſraelites ſhould make the bricks, and the Egyptians dwell in the houſes; that ſome of the beſt of Chriſtians ſhould fall by the peſtilence, when many of the worſt of ſinners have their lives for a prey; theſe are ſome of thoſe myſterious providences that many times make ſome of the beſt of Chriſtians to ſtagger in their judgements; and why ſo, but becauſe they look upon Gods proceedings through a double medium of fleſh and ſpirit; and hence it comes to paſs that allthings ſeem to run croſs, and that Gods moſt juſt and righteous proceedings, are not ſo clearly and fully diſcerned, as otherwiſe they might p. 62be. The wheels in a Watch or in a Clock, move contrary one to another, ſome one way, ſome another, yet all ſhew the skill and intent of the workman, to ſhew the time, or to make the Clock to ſtrike: ſo in this world divine providences ſeem to run croſs to divine promiſes; the wicked are ſpared, and the righteous are taken away; yet in the concluſion all iſſues in the will, purpoſe, and glory of God.

Eighthly, and laſtly, God hath taken ſeveral of his own dear children 8away by the peſtilence, to wipe off that reproach which Atheiſts and wicked men are apt to caſt upon the Lord, as if he were partial, and his wayes not equal. God to ſtop the mouth of iniquity, Ezek. 18. 25, 29.Ezek 18:25Ezek 18:29the mouth of blaſphemy, hath taken away ſeveral of his dear ſervants by the raging peſtilence, when the Pſal. 73. 5. 2 Pet. 2. 9. Job 24. 12. Pſal. 50. 21.Ps 73:52 Pet 2:9Job 24:12Ps 50:21wicked walk on every ſide, yea, when hell ſeems to be broke looſe, and men turn'd into incarnate devils, and all becauſe they have not been plagued as other men, nor viſited as God hath viſited ſome of his deareſt children. Sometimes Gods manner is to begin p. 63with his own people, 1 Pet. 4. 17. Judgement muſt begin at the houſe of God; and the Lord commands his deſtroying Angel to begin at his Sanctuary, Ezek. 9. 6. Sometimes when God intends to bring a common and general deſtruction upon the enemies, oppreſſors, haters and perſecuters of his people, he is wont firſt to ſcourge his own till the blood comes. I took the cup at the Lords hands (he means the cup of Gods fury, Jer. 25. 17.) and made all the Nations to drink (that is propheſied, that they ſhould certainly drink of it) unto whom the Lord had ſent me. But who were to drink firſt of this cup? Mark he tells us verſe 18. Jeruſalem and the Cities of Judah, and the Kings thereof, and the Princes thereof; Theſe were to begin in this cup to Egypt, and the Philiſtims, to Edom and Moab, and the Ammonites, as he ſhews in the verſes following: Now all theſe were bitter and implacable enemies to the Iſrael of God. Ah ſinners, ſinners, do not inſult over the poor people of God, becauſe here and there the hand of the Lord hath p. 64touched them, and God hath given the cup into their hands; for if God be God, the cup muſt go round, and he will make good that word, Iſa. 5. 22, 23. Thus ſaith thy Lord, the Lord, See verſe 17.and thy God, that pleadeth the cauſe of his people; behold, I have taken out of thy hand the cup of trembling, even the dregs of the cup of my fury; thou ſhalt no more drink it again: but I will put it into the hands of them that afflict thee, which have ſaid to thy ſoul, bow down, that we may go over; and thou hast laid thy body as the ground, and as the ſtreet to them that went over. And that word, Jer. 49. 12. For thus ſaith the Lord, behold, they (meaning his own peculiar people) whoſe judgement was not to drink of the cup (that is, the cup of my wrath) have aſſuredly drunken; and art thou he that ſhalt altogether go unpuniſhed? thou ſhalt not go unpuniſhed, but thou ſhalt ſurely drink of it; or drinking drink, as the Hebrew runs. I have not ſpared my own dear people (ſaith God) who might have expected this favour at my hands, before any people under heaven, upon the account p. 65of my relation to them, my affections for them, and my Covenant with them all; and do you think that I will ſpare you? No, drinking you ſhall drink, that is, you ſhall certainly drink of this cup of my wrath, and you ſhall ſignally and viſibly drink of this cup of my wrath. And that word Iſa 49. 25, 26. But thus ſaith the Lord, even the Captains of the mighty ſhall be taken away, and the prey of the terrible ſhall be delivered; for I will contend with him that contendeth with thee, and I will ſave thy children; and I will feed them that oppreſs thee, with their own fleſh; and they ſhall be drunken with their own blood, as with ſweet wine; and all fleſh ſhall know that I the Lord is thy Saviour and thy Redeemer, the mighty one of Jacob. Oh that thoſe men would lay theſe Scriptures to heart, who rejoyce and glory in the ſufferings of the poor people of God; and becauſe ſome of them have fallen by the hand of the deſtroying Angel, conſidering that the deſign of God herein, is to ſtop the mouth of iniquity, and that none may ſay, that he is p. 66either partial or fond. Such men that have been eye-witneſſes of Gods impartial dealing with his own people in this day of his wrath, ſhould rather be down in the mouth than up in their ſpirits; they ſhould rather be ſilent than raving againſt the people of the Lord; they ſhould rather tremble than rejoyce, for if God deal thus with his green-trees, how will he deal Luke 23. 31. The Hebrews call good men green-wood and bad men dry-wood.Luke 23:31with the dry? when God cuts down his beſt timber, will he not either grub up, or burn up the old ſtumps? ſurely he will. If judgement begin at the houſe of God, where ſhall the ſinner and the ungodly appear? 1 Pet. 4. 17, 18. If God deal thus with his beſt friends, how will he deal with his enemies? If God deal thus with his deareſt children, ſervants and ſlaves have cauſe to tremble. And thus much for the reaſons why ſome of Gods deareſt children have fallen by the peſtilence, in this day of the Lords anger.

The Tenth Divine Maxime or 10Concluſion is this, Viz.

That ſuch ſaints as do fall by the ſword or by the peſtilence, they receive p. 67no loſs, no wrong, no injury, by theſe ſad diſpenſations; they gain much, but they loſe nothing; for by theſe ſad providences they are but haſtened to heaven, to their fathers houſe, to their eternal homes, and to thoſe bleſſed manſions John 14. 1, 2, 3, 4.John 14:1John 14:2John 14:3John 14:4that Chriſt hath prepared for them.

Elijah went to heaven in a fiery 2 Kings 2. 11, 12.2 Kgs 2:112 Kgs 2:12Chariot; and many thouſand of the Martyrs went to heaven in fiery Chariots, and in bloody Chariots; and doubtleſs, many worthies in this day are gone to heaven in a peſtilen tial Chariot, as in a Chair of State. Heaven is a place of ſo much pleaſure and delight, that they are happy that can 1 Cor. 9. 25. 2 Tim. 4. 8. James 1. 12. 1 Pet. 5. 4. Rev. 2. 10. Nec Chriſtus, nec Coelum patitur hyberbolem. Neither Chriſt, nor Heaven, can be hyperbolized.1 Cor 9:252 Tim 4:8Jas 1:121 Pet 5:4Rev 2:10get thither any how. There is laid up in heaven an Incorruptible Crown, a Crown of Life, a Crown of Righteouſneſs, a Crown of Immortality, a Crown of Glory; and who would not ſhoot any gulf to come to theſe Crowns. The goods things of heaven are ſo many, that they exceed number; and ſo great, that they exceed meaſure; and ſo precious, that they are above all eſtimation. p. 68What will that life be, or rather what will not that life be, ſince all good either is not at all, or is in ſuch a life? Here is light which place cannot comprehend, voices and muſick which time cannot raviſh away, odours which are never diſſipated, a feaſt which is never conſumed, a bleſſing which eternity beſtoweth, but eternity ſhall never ſee at an end; and who would not wade through a red Sea, to come to this heavenly Canaan? What are all the ſilks of Perſia, and all the ſpices of Egypt, and all the gold of Ophyr, and all the treaſures of both Indies; yea, what is the glory of ten thouſand worlds, to that glory that thoſe ſaints are now enjoying, who have died by the peſtilence in the midſt of us. When Cyneas the Embaſſadour of Pyrrhus, after his return from Rome, was asked by his Maſter, what he thought of the City and State, he anſwered, That it ſeemed to him to be Reſpublica Regnum, a State of none but great Stateſ-men, and a Common-wealth of Kings. Such is Heaven, no other than a Parliament of Emperours, p. 69a Common-wealth of Kings; every ſaint in that Kingdom is Co-heir with Chriſt, and hath a Robe of Honour, and a Rom. 8. 17.Rom 8:17Scepter of Power, and a Throne of Majeſty, and a Crown of Glory. Now what doth that Chriſtian loſe, who dies of the peſtilence, and by that means is brought to the fruition of all this glory! Death (ſaith M. Brightman) that was before the Devils Serjeant to dragg us to hell, is now the Lords Gentleman-Ʋſher to conduct us to heaven.

In the Ceremonial Law there was Levit. 25.Lev 25an year they accounted the year of Jubile, and this was with the poor Jewes a very delightful and acceptable year, becauſe that every man that had loſt or ſold his lands, upon the blowing of a Trumpet rerurned, and had poſſeſſion of his eſtate again; and ſo he was recovered out of all thoſe miſeries and extremities in which he lived before. Now our whole life in this world, is made up of troubles and trials, of calamities and miſeries, of croſſes and loſſes, of reproaches and diſgraces, but death is the Chriſtians Jubile; it wipes away all tears from his eyes, it p. 70turns his miſeries into mercies, his croſſes into crowns, and his earthly hell into a glorious heaven. Though death, though the peſtilence, be to the wicked as the Rod in Moſes hand, that was turned into a Serpent; yet to the godly, death, the peſtilence, is like to the wand in Elijahs hand, a means to waft them over into a better life. The Heathen Gods held death to be mans ſummum bonum, his chiefeſt good. Solomon upon his Throne extol'd his Coffin above his Crown. Death is a fall that came in by a fall. For a ſaint to die, is for a ſaint to be no more unhappy. By death the ſaints come to a fixed and invariable eternity. Death is but an entrance into life. That is not death, but life, which joyns the dying man to Chriſt; and that is not life, but death, which ſeparates the living man from Chriſt. Death will blow the bud of grace into the flower of glory. Death is a ſaints Quietus eſt.

All fearful diſaſters (ſaith Gregory) which rob the ſaints of life, do but ſerve as a rough wind, to blow them ſuddenly p. 71into their deſired haven; I mean heaven. It matters not (ſaith Auſtin) whether a burning feaver, or flaſh of lightning, or whether a ſtone in the bladder, or a thunder-ſtone in thy head, ſends thee out of this miſerable world; for God minds not, ſaith he, the immediate occaſion of thy coming to him, but the condition and poſture that thy ſoul is in, when it cometh before him. The great thing that God will look at, is whether thou art a ſheep or a goat, a ſinner or a ſaint, a friend or an enemy, a ſon or a ſlave, a believer or an infidel; whether thou art growing on the Crab-ſtock of old Adam, or art engrafted into Chriſt; whether thou art cloathed with the righteouſneſs of his Son, or whether thou ſtandeſt before him in the ragged righteouſneſs of thine own duties.

The Eleventh Divine Maxime or 11Concluſion, is this, Viz.

Though a godly man ſhould die of the plague, yet he ſhall be certainly delivered from the evil of the plague.

The ſmarteſt rod that God layes p. 72upon his own people, is from a principle Rev. 3. 19. Prov. 3. 11, 12. Heb. 12. 5, 6, 7, 8, 9.Rev 3:19Prov 3:11Prov 3:12Heb 12:5Heb 12:6Heb 12:7Heb 12:8Heb 12:9of love; though he be angry with his peoples ſins, yet he loves their perſons. Though the peſtilence comes as a judgement upon wicked men, yet it comes onelyonly as a chaſtiſement upon the people of God. When the plague comes upon wicked men, it comes upon them by vertue of the firſt Covenant, and as a fruit of the Curſe; but when it comes upon the godly, it comes upon them by vertue of the ſecond Covenant (I mean the Covenant Pſal. 89. 30, 31, 32, 33, 34.Ps 89:30Ps 89:31Ps 89:32Ps 89:33Ps 89:34of Grace) and as a fruit of his love: Hence God is call'd, the great and terrible God, that keepeth Covenant, Neh. 1. 5. But why is he called the terrible God that keepeth Covenant, but becauſe as he hath covenanted to keep them from the evil of the world, and to purge away their Pſal. 119. 75. John 17. 2 Tim. 4. 17, 18.Ps 119:75John 172 Tim 4:172 Tim 4:18ſins, and to ſave their ſouls, and to preſerve them to his heavenly kingdom; ſo he ſtands bound by his Covenant, to make uſe of any terrible judgements or terrible diſpenſations, to effect theſe great and glorious things. As we ſometimes preſerve p. 73thoſe things in ſalt, that we cannot preſerve in ſugar; ſo ſometimes God preſerves his poor people in the ſalt of afflictions, in the ſalt of terrible diſpenſations, when they would not, when they could not be preſerved in the ſugar of mercies, &c. Though the plague ſhould come into a godly family, yet God will deliver that family from the evil of the plague. Pſal. 91. 10. There ſhall no evil befall thee, neither ſhall any plague come nigh thy dwelling. Beloved, Though the plague ſhould come into a godly mans houſe, yet there ſhall not be any evil in it to the godly man. When the plague comes into a wicked mans family, it alwayes comes in the quality of a Levit. 26.Lev 26curſe; but it never comes into a godly mans family in the quality of a curſe, for Chriſt was made a curſe for Gal. 3. 13.Gal 3:13them. It never enters into a godly mans family as a fruit of Gods revenging juſtice or wrath, Rom. 8. 8. Jer. 24. 5. Iſa. 54. 7, 8, 9, 10. Jer. 31. 3, 33, 34, 35, 36, 37. When the plague comes upon the wicked, it comes upon them as a fruit of Gods judicial p. 74wrath; but when it comes upon the godly, it onelyonly comes upon them as fruit of Gods fatherly anger. When it comes upon the wicked, it comes upon them as a fruit of Gods everlaſting wrath; and therefore where it proves fatal, 'tis but an inlet to eternal torments: But when it comes upon a child of God, it comes upon him but as a fruit of Gods momentary wrath, Iſa. 54. 7, 8, 9, 10. Look as David gave charge to his ſouldiers that they ſhould not kill Abſalom his ſon, but onelyonly reſtrain his unnatural rebellion, and reduce him to his former obedience; ſo when God ſends the peſtilence amongſt his people, he layes a law of reſtraint upon it, that it ſhall not hurt his people, that it ſhall not deſtroy their graces, nor ruin their ſouls. The full commiſſion that God gives to the peſtilence, is to reſtrain the ſins of his people, and to deſtroy the ſoul-rebellions of his people. I have read of a Load-ſtone in Aethiopia, which hath two corners, with the one it draws the iron to it, with the other it put the iron from it: p. 75ſo God hath two armes, the one of mercy, and the other of judgement; two hands, the one of love, the other of wrath; with the one he draweth, with the other he driveth; the one ſtroaketh, the other ſtriketh: and as he hath a right hand of favour, wherewith to lead the ſaints, ſo he wants not a left hand of fury, wherewith to daſh the wicked in pieces.

The Twelfth Divine Maxime or 12Concluſion is this, Viz.

That God knows how to diſtinguiſh his people, and how to difference his people from others, when the peſtilence rages in the midſt of them.

As he did between the Iſraelites and the Egyptians, Exod. 8. 21, 22, 23. Exod. 9. 22, 23, 24, 25, 26. Exod. 11. 7. That of the Apoſtle is a great truth, 2 Tim. 2. 19. The Lord knoweth them that are his. The Lord knows all his people by name, he doth not onelyonly know how many he elected, but he alſo knoweth who they are; he p. 76knows the very numerical perſons upon whom he hath ſet his electing love. Though the peſtilence doth not know a ſaint from a ſinner, yet the Lord knows a ſaint from a ſinner; though the peſtilence doth not know the righteous from the wicked, yet the Lord knows the righteous from the wicked; though the peſtilence doth not know him that feareth an Oath from him that ſweareth, yet the Lord knows him that feareth an Oath, from him that ſweareth; though the peſtilence doth not know the clean from the unclean, yet the Lord knows the clean from the unclean; though the peſtilence doth not know him that ſacrificeth, from him that ſacrificeth not, yet the Lord knows him that ſacrificeth, from him that ſacrificeth not; though the peſtilence doth not know the oppreſſed from the oppreſſor, yet the Lord knows the oppreſſed from the oppreſſor; though the peſtilence doth not know the perſecuted from the perſecutor, yet the Lord knows the perſecuted from the perſecutor, &c. 2 Pet. 2. 9. The Lord knoweth p. 77how to deliver the godly out of temptatitions, that is afflictions; though the godly man do not know how to deliver himſelf out of temptations, though others do not know how the godly man ſhould be delivered out of temptations, yet the Lord knows how to deliver the godly man out of temptations; and his time is alwayes the beſt. The Phyſitian turns the hour-glaſſe, and reſolves the phyſick ſhall work ſo long, the impatient Patient cries out, Oh I am in pain, Oh how I am tormented, Oh what would I not give for a little eaſe, Oh me thinks every hour is a year; but the wiſe Phyſitian knowing the fitteſt time, will not ſuffer him to have any reſt or comfort, till the phyſick hath had its proper operation. Thus many times Gods dear children when they are under ſore trials, they cry out, How long Lord, how long ſhall this Rod lie upon our backs, how long ſhall thy anger ſmoak, how long ſhall the judgement continue; but God will turn a deaf ear, and make them wait his time, which is alwayes the beſt time. And therefore p. 78though God knows how to deliver the godly out of temptations, yet he will take his own time to deliver them out of temptations, &c.

The Thirteenth and laſt Divine 13Maxime or Concluſion, is this, Viz.

That though the godly are not delivered from the plague, yet they are ſtill delivered by the plague; by it they ſhall be delivered from all their ſins.

Death is not Mors hominis, but Mors peccati; not the death of the man, but the death of his ſin. When Sampſon died, the Philiſtims died together with him; ſo when a believer dies (be it by the peſtilence or any other diſeaſe) his ſin dies with him. As death came in by ſin, ſo ſin goes out by death. As the worm kills the worm that bred it, ſo death kills ſin that bred it. The Perſians had a certain day in the year, wherein they uſed to kill all ſerpents and venemous p. 79creatures; ſuch a day as that will the day of death be to every believer. When the peſtilence hath put a period to a Chriſtians dayes, then he ſhall never be proud more, nor paſſionate more, nor unbelieving more, nor worldly more, nor neglective of duty more, nor grieve the ſpirit of God more, nor wound Conſcience more, nor break his peace with God more, nor ſad the hearts of the righteous more, nor open the mouth of blaſphemy more; the death of the body ſhall quite deſtroy the body of death: ſo that as ſin was the Midwife that brought death into the world, ſo death ſhall be the grave that ſhall bury ſin in. When the peſtilence takes away a godly man, it doth not take him away in his ſins, but it takes him way from his ſins. And as death, as the peſtilence (where it kills) rids the believer of all his ſins, ſo 'twill rid him of all his troubles. Death cures all diſeaſes, the aking head, and the unbelieving heart; Ʋltimus morborum medicus mors. At Stratford-Bow Acts & Mon. fol. 1733.were burned in Queen Maries dayes, p. 80at one ſtake, a lame man and a blind man; the lame man after he was chained, caſting away his crutch, bad the blind man be of good comfort, for death would cure them both; 'Twill cure thee (ſaith he) of thy blindneſs, and me of my lameneſs. The way to glory is by miſery. In this world we are all Benonies, the ſons of ſorrow. The way to heaven is by weeping croſſe. Chriſts-paſſion week was before his Aſcention day. None paſſes to Paradiſe, but by burning Seraphims. We cannot go out of Egypt, but through the Red Sea. The Children of Iſrael came to Jeruſalem through the Valley of Tears, and croſſed the ſwift river of Jordan, before they came to the ſweet waters of Siloam. If a godly man die of the peſtilence, he ſhall never be haunted, tempted, and buffetted by Satan more, he ſhall never ſee a cloud, a frown, a wrinkle in the face of God more; the Chair of peſtilence ſhall be to him but a Chair of State, by which he ſhall be brought into the preſence of the King of Kings. If the plague prove mortal to a godly p. 81man or woman, it ſhall do that for them, which all ordinances could never do, and which all their duties could never do, and which all their graces could never do, and which all their experiences could never do for them, and which all the aſſiſtances, influences and incomes of the holy ſpirit could never do for them, &c. It ſhall at once free them from all their ſins, ſnares, ſorrows, tears, temptations, afflictions, oppreſſions, oppoſitions, vexations, and perſecutions. Death will cure the believer of all his bodily diſeaſes and diſtempers at once. And thus I have done with theſe Divine Maximes and Concluſions; the Lord make them as ſo many heavenly Cordials to the Chriſtian Reader.

READER,

If thou art ſo ingenious, as to be deſirous to know what thoſe ſpecial Leſſons are, that thou art to learn by that ſevere Rod the Peſtilence, that hath p. 82been ſo long amongst us; I muſt refer thee to my firſt Epiſtle before my Treatiſe on Cloſet Prayer, where thou wilt find Twenty Leſſons that we are to learn by that ſmarting Rod.

FINIS.

In Page 6. line 3, 4, 5. the ſenſe being diſordered by miſplaced points, let it be thus read; in this Kingdome and that, in this City and that, in this Town and that, in this family and that.