The righteous man's habitation in the time of plague and pestilence being a brief exposition of the XCI. Psalm / by William Bridge.

THE RIGHTEOUS MAN'S HABITATION, In the Time of PLAGUE AND PESTILENCE. BEING A brief Expoſition of the XCI. PSALM.

By WILLIAM BRIDGE, ſometimes Fellow of Emanuel Colledge in Cambridge, and late Preacher of the word of God at Yarmouth.

Pſalm. 31. 2, 3. Be thou my ſtrong rock, for an houſe of defence to ſave me. For thou art my rock and my fortreſs; therefore for thy name ſake lead me, and guide me.

LONDON: Printed for T. J. 1665.

PSALM XCI.

HE that dwelleth in the ſecret place of the moſt High, ſhall abide under the ſhadow of the Almighty.

2. I will ſay of the Lord, He is my refuge, and my fortreſs: my God, in him will I truſt.

3. Surely he ſhall deliver thee from the ſnare of the fowler: and from the noyſom peſtilence.

4. He ſhall cover thee with his feathers, and under his wings ſhalt thou truſt: his truth ſhall be thy ſhield and buckler.

5. Thou ſhalt not be afraid for the terror by night: nor for the arrow that flieth by day:

6. Nor for the peſtilence that walketh in darkneſs: nor for the deſtruction that waſteth at noonday.

7. A thouſand ſhall fall at thy ſide, & ten thouſand at thy right band: but it ſhall not come nigh thee.

8. Only with thine eyes ſhalt thou behold, and ſee the reward of the wicked.

7. Becauſe thou haſt made the Lord, which is my refuge, even the moſt High, thy habitation:

10. There ſhall no evil befal thee, neither ſhall any plague come nigh thy dwelling.

11. For he ſhall give his Angels charge over thee, to keep thee in all thy wayes.

12. They ſhall bear thee up in their hands, leſt thou daſh thy foot againſt a ſtone.

12. Thou ſhalt tread upon the lion and adder: the young lion and the dragon ſhalt thou trample under feet.

14. Becauſe he hath ſet his love upon me, therefore will I deliver him: I will ſet him on high, becauſe he hath known my name.

15. He ſhall call upon me, and I will anſwer him: I will be with him in trouble, I will deliver him, and honour him.

16 With long life will I ſatisfie him, and ſhew him my ſalvation.

THis Pſalm ('tis thought) was made upon the occaſion of the plague and peſtilence that was in David's time. So Molerus; wherein you have the beſt Antidote againſt the plague and peſtilence. The whole Pſalm is nothing elſe but a great promiſe of ſpecial protection for thoſe that truſt in the Lord in the time of the plague: wherein three or four things are moſt eſpecially conſiderable, the Evil, Danger and Miſery of the Plague and Peſtilence; protection and deliverance promiſed in the time thereof: the perſons upon whom the promiſe is intailed; the way, mode, means, and manner, how God will deliver and protect in the time of a plague. As for the evil, danger, and miſery of the plague or peſtilence, you have it in many terms expreſſed in ſeveral verſes. In the third verſe 'tis called the ſnare of the fowler; He will deliver thee from the ſnare of the fowler; 'tis called the ſnare of the fowler, becauſe it takes men before they are aware; the word and, that follows, ſhould not be in the line, ſo the next words do explain it, He ſhall deliver thee from the ſnare of the fowler: from the noiſome peſtilence: then 'tis called the noiſom peſtilence. In the Hebrew 'tis called the peſtilence of woes or calamity, that is, moſt calamitous peſtilence, that diſeaſe or ſickneſs, that is accompanied with the moſt calamity. In the 5th verſe 'tis called the terror by night, and, the arrow that flieth by day: for with this arrow God doth kill and hit men at a diſtance, a great way off, when they think to flie away and be at reſt. 'Tis ſaid in the ſixth verſe, that it walketh in darkneſs; and it is called deſtruction that waſteth at noon-day, in regard of the ſpreading and infective nature of it. At the thirteenth verſe 'tis compared unto the lion and adder, the young lion and the dragon, for the deſtructive and devouring nature of it, which nothing can ſtand before.

Secondly, as for the protection promiſed in the time thereof, you have that in the general at the firſt verſe, He that dwelleth in the ſecret place of the moſt High, ſhall abide under the ſhadow of the Almighty; more particularly at the third verſe, Surely he ſhall deliver thee from the ſnare of the fowler, from the noiſom peſtilence: He ſhall cover thee with his feathers, and under his wings ſhalt thou truſt. His truth ſhall be thy ſhield and buckler, at the 4th verſe. At the 5th and 6th verſes again, Thou ſhalt not be afraid for the terror by night; nor for the arrow that flieth by day; nor for the peſtilence that walketh in darkneſs; nor for the deſtruction that waſteth at noon-day. And again, A thouſand ſhall fall at thy ſide, and ten thouſand at thy right hand: (in the 7th verſe) but it ſhall not come nigh thee. In the 10th verſe, No evil ſhall befal thee, neither ſhall any plague come nigh thy dwelling. For he ſhall give his angels charge over thee, to keep thee in all thy wayes. And at the laſt verſe, With long life will I ſatisfie him, and ſhew him my ſalvation.

As for the perſons whom this promiſe of Protection is entailed upon, they are ſuch as do truſt in the Lord. He that dwelleth in the ſecret place of the moſt High; that ſay of the Lord, he is my refuge and my fortreſs: my God, in him I will truſt, verſe 2. And at the 9th verſe, Becauſe thou haſt made the Lord, which is my refuge, even the moſt High, thy habitation: there ſhall no evil befal thee, neither ſhall any plague come nigh thy dwelling. Thou ſhalt not be afraid for the terror by night: nor for the arrow that flyeth by day, at the fifth verſe. And as for the means, and way, and mode how God will deliver in the time of the plague, he will do it by his Angels; There ſhall no evil befal thee, neither ſhall any plague come nigh thy dwelling. For he ſhall give his Angels charge over thee, to keep thee in all thy wayes. They ſhall bear thee up in their hands, &c.

From all which then, I take up this Doctrine or Obſervation: Though the danger, evil, and miſery of the Peſtilence be exceeding great, yet God will in an eſpecial manner protect and deliver thoſe that do truſt in him in the time of a plague.

For the clearing and proſecution whereof, firſt of all, I ſhall a little labour to ſhew you, that the evil, miſery, and danger of a Plague is exceeding great. 2ly. That yet the Lord will protect and deliver thoſe that do truſt in him. 3ly. What that Faith is, and what that Truſt is, that God hath promiſed this protection to in the time of a Plague. 4ly. I would anſwer to ſome objections, queſtions, or caſes of conſcience. Then 5ly. ſhew how, and by what means God will protect and deliver in the time of a plague. Then call upon you and my ſelf, to do our duty in this Day.

As for the firſt, I ſhall not be long in it. The miſery and danger of the Plague is ſufficiently known. It is called the Plague above all other diſeaſes, as if it were the Plague of plagues.

The ſeveral and particular judgments and evils that fell upon Pharaoh, they were called Plagues, they were all plagues; but now the Peſtilence carries the name of the Plague, as if that of all other diſeaſes were the plague of plagues.

It is, firſt of all, a moſt dreadful and terrible diſeaſe: it is here called in this Pſalm, the terrour by night, 5. verſe, Thou ſhalt not be afraid by the terrour by night: terrour by night, why? the night it ſelf is a time of fear and terrour: darkneſs brings fear; but the Plague is the Night of nights, and the King of Terrours. How do men quake and tremble, and fly away at the noiſe of this? the report of this? When God appeared in his greatneſs, majeſty and glory, gave a terrible appearance of himſelf, 'tis ſaid in the third of Habakkuk, that the Peſtilence went before him, in the 3d. verſe, God came from Teman, and the Holy One from mount Paran, Selah. His glory covered the heavens, and the earth was full of his praiſe, and his brightneſs was as the light. He had horns coming out of his hand, and there was the hiding of his power. In the 5. verſe, Before him went the peſtilence, and burning coals went forth at his feet. Before him went the Peſtilence, as his Officer and Executioner. When the Lord doth ſet forth his terrible appearance, thus he ſets it forth, The peſtilence went before him. Without all doubt, it is that diſeaſe that is moſt dreadful and terrible. And 2ly, as 'tis the moſt dreadful and terrible diſeaſe, ſo it is the moſt painful diſeaſe. The more ſuddenly any man is taken away in his ſtrength, the more painful is his diſeaſe he dies of: a man that is ſpent with ſickneſs, he is eaſily blown out; but when a man in his full ſtrength ſhall ſuddenly dye, it coſts him a great deal of paio. Thus it is, when the Plague takes one away in his full ſtrength in a little time, therefore it is a very painful diſeaſe; and as it is a very painful diſeaſe, ſo 'tis an uncomfortable diſeaſe: then all friends leave us, then a man or woman ſit and lye all alone, and is a ſtranger to the breath of his own relations. If a man be ſick of a feaver, 'tis ſome comfort that he can take a bed-ſtaff and knock, and his ſervant comes up and helps him with a cordial. But if a man be ſick of the Plague, then he ſits and lyes all alone; 'tis the moſt uncomfortable diſeaſe: and as it is that diſeaſe that is moſt uncomfortable, ſo 'tis that diſeaſe that is moſt mortal, and therefore of all other diſeaſes 'tis called Death. In the ſixth of the Revelation, we read of the ſword and famine, in the former part of the Chapter: but in the 8th. verſe, And I looked, and behold a pale horſe; and his name that ſate on him was Death. The ſword is ſpoken of plainly before in the 4th. verſe, And there went out another horſe, that was red: and power was given to him that ſat thereon, to take peace from the earth, and that they ſhould kill one another: and there was given unto him a great ſword; there's the Sword: then at the 6th. verſe there's a Famine, I heard a voice in the midſt of the four beaſts ſay, A meaſure of wheat for a penny, and three meaſures of barley for a penny: Now at the 8th. verſe comes on the Peſtilence, and that is called Death; not the ſword, or famine, but the Plague is that which hath the name of Death; becauſe of all other diſeaſes it is the moſt mortal; and as it is the moſt mortal diſeaſe, ſo 'tis the moſt unavoidable diſeaſe. It may be avoided through the goodneſs of God; but I ſpeak comparatively, of all diſeaſes 'tis the moſt unavoidable. And 'tis the diſeaſe that is the moſt emptying diſeaſe; it empties houſes, and it empties towns, and empties cities. God threatens to empty a Nation as a man empties a diſh, and wipes it, and turns it upſide down. So to a family it is the moſt emptying diſeaſe of all other. But I will not ſtay here; 'tis too manifeſt, that this evil, miſery and danger of a Plague is exceeding great.

But yet in the ſecond place, there are a generation whom God will protect and deliver in the day of a Plague. It was alwayes ſo in the moſt deſolating judgements: when the Floud came was Noah and his houſe ſpared; and, when Sodom was deſtroyed, there was Lot and his houſe preſerved and delivered. In the 6th. Chapter of Iſaiah, ye read of a Deſolalation that looks like a Plague, Then ſaid I, Lord, How long? And he anſwered (at the 11th verſe) until his cities be waſted and without inhabitants, and the houſes be without man, and the land be utterly deſolate, and the Lord have removed men far away: Yet, ſayes he, at the 13 verſe, There ſhall be a tenth, and it ſhall return, and ſhall be eaten as a teyle tree, and as an oak whoſe ſubſtance is in them, &c. yet there is a generation whom the Lord will preſerve and deliver in ſuch a general deſolation as this. But who are theſe? this Pſalm tells us, they are ſuch as do truſt in the Lord; thoſe that truſt in the Lord in the time of a Plague.

But why is there ſuch a promiſe of protection entailed upon thoſe that truſt in the Lord in the time of a Plague? why, firſt of all, God will be all that to us which we make him, and build upon him for: as in the 31 Pſalm 2. & 3. v. Be thou my rock, for thou art my rock; be thou my defence, for thou art my fortreſs: in the latter end of the 2d. verſe, Be thou my ſtrong rock, for an houſe of defence to ſave me, for thou art my rock and my fortreſs. Lord, be that unto me, which I build upon thee for. Thou art my rock, therefore be my rock: this is his argument. Now by Faith and truſting in the Lord, we do make God our protector, and therefore he will be a protector to thoſe that truſt unto him in time of a Plague.

2ly. Thoſe that honour providence, ſhall be kept by providence. Jacob, what a wonderfull great eſtate he attained unto? he preſented Eſau with a preſent fit for a King to give; how came he by this great eſtate? there was a controverſie betwixt Laban and him, and he puts the buſineſs upon providence, and providence made him rich: thoſe that honour providence, ſhall be kept by providence. Faith and truſting in God in the time of a Plague, honours providence; therefore they that truſt in God in ſuch a day, ſhall be kept.

3ly. Thereby God is ingaged to help and deliver. In the 37. Pſalm, laſt verſe, The Lord ſhall help them and deliver them, he ſhall ſave them becauſe they trust in him; becauſe they truſt in him. God is engaged to help and deliver, if men truſt in him. So in Iſaiah 26. v. 3. Thou wilt keep him in perfect peace, whoſe mind is ſtayed on thee, becauſe he truſteth in thee. Our very truſting in the Lord for deliverance, and protection, doth engage God to deliver and protect.

4ly. When did God do ever any great thing, but it was put upon Faith. Ye read of great Victories in the time of the old Teſtament, and theſe were put upon Faith: ye read of great cures in the time of the new Teſtament, and thoſe were put upon Faith. When did God do any great thing but it was put upon Faith? Now to be preſerved and protected in the time of a Plague, when thouſands fall on the right hand and on our left, 'tis a great matter, next unto a miracle, therefore it muſt be put upon Faith.

Again, God will honour thoſe perſons, and thoſe graces moſt, that honour him moſt: of all graces Faith honours God moſt, therefore God will honour that moſt; no wonder then that this protection is put upon Faith and truſting in the Lord.

One thing more. There lyes a bleſſing in courſe for all thoſe that put themſelves under the wing of the Lord in truſting him. In the ſecond of Ruth, ver. 12. ſayes Boaz to Ruth, The Lord recompence thy work, and a full reward be given thee of the Lord God of Iſrael, under whoſe wings thou art come to truſt; under whoſe wings thou haſt put thy ſelf. 'Tis • aith, and Faith only that puts us under the wings of God. Pſal. 57. at the firſt verſe, Be merciful unto me, O God, be merciful unto me, for my ſoul truſteth in thee, yea, in the ſhadow of thy wings will I make my refuge, until theſe calamities be over-paſt: it is Faith that doth put a man under the wing of God. In the 36. Pſal. and 7. verſ. How excellent is thy loving kindneſs, O God, therefore the children of men put their truſt under the ſhadow of thy wing. Faith of all other graces puts a man under the ſhadow of Gods wing, and there lies a bleſſing in courſe (I ſay) for all thoſe that put themſelves under Gods wing; therefore no wonder that this great promiſe of protection and deliverance in the time of a Plague is entailed upon truſting in God.

Well, but then thirdly, what Faith is this, what Truſt is it that God hath promiſed protection and deliverance to in the time of a Plague; what act of Faith is it? what Faith is it? I anſwer, Firſt, there is a faith of perſwaſion, called Faith, whereby men are perſwaded and verily believe that they ſhall not dye nor fall by the hand of the Plague. This is well; I do not find in the 91. Pſalm, that this protection is entailed upon this perſwaſion, neither do I find this faith here mentioned.

2ly. There is a Faith of Relyance, whereby a man doth rely upon God for ſalvation; this is a juſtifying faith, true juſtifying faith; this is true Faith indeed; but I do not find in this Pſalm, that this promiſe of protection and deliverance in the time of a Plague is entailed upon this, nor that this is here mentioned.

But again 3ly. There is a Faith, I may call it a faith of recourſe unto God, whereby a man doth betake himſelf unto God for ſhelter, for protection, as to his habitation; when other men do run, one this way, another that way to their hiding places, in the time of a Plague; for a man then to betake himſelf to God as to his habitation, I think this is the Faith that is here ſpoken of in this 91. Pſalm; for do but mark the words of the Pſalm: at the firſt verſe, He that dwelleth in the ſecret place of the moſt High, in the hiding place of the moſt High; as if he ſhould ſay, when others run from the Plague and peſtilence, and run to their hiding places, he that dwelleth in the ſecret place of the moſt High, that betakes himſelf to God as his hiding place and his habitation, he ſhall abide under the ſhadow of the Almighty, ſhall be protected, and ſo at the 9th. verſe, Becauſe thou haſt made the Lord which is my refuge, even the moſt High, thy habitatation, there ſhall no evil befall thee, neither ſhall any plague come nigh thy dwelling; as if he ſhould ſay to us, in time of a Plague men are running and looking out for habitations and hiding places; but becauſe thou haſt made the Lord thy habitation, and haſt recourſe to him as thy habitation, no evil ſhall befall thee, neither ſhall the plague come nigh thy dwelling: and again at the 11. verſe, 'tis ſaid, He ſhall give his Angels charge over thee, to keep thee in all thy wayes, the wayes of thy calling; as if he ſhould ſay, in the time of a Plague men will be very apt to leave ſtation and calling, and ſo run away from the Plague and peſtilence: (ſaith he) he ſhall give his angels charge over thee, to keep thee in all thy wayes, the wayes of thy calling and place; that is, look when a man in the time of a Plague ſhall conſcientiouſly keep his ſtation and place, and betake himſelf to God as his habitation, this is the Faith that is here ſpoken of, and this is the Faith that God hath promiſed protection to, here in this 91. Pſalm.

But you will ſay then, is it not lawful to fly in the time of Perſecution? yes, without all doubt it is, ſo you carry God along with you for your habitation, ſo you make God your habitation ſtill, a man may lawfully ſeek the preſervation of his life and the life of his family.

But ſtay; the Plague is called the hand of God; and can a man flee fron the hand of God; mark a little for anſwer: The hand of God is either mediate or immediate; ſuppoſe that the Plague or peſtilence were the immediate hand of God, and nothing of nature or infection in it: yet 'tis lawfull to fly, 'tis lawfull to go out of that place where the immediate hand of God reſts. In the 16th of Numbers there was an immediate hand of God upon Korah, Dathan and Abyram, for the earth opened her mouth and ſwallowed them up; here was an immediate hand of God: yet the Lord ſpeaks unto Moſes and unto Aaron, ſaying, in the 21. verſe, Separate your ſelves from amongſt this congregation, that I may conſume them in a moment; and at the 24. verſe, Speak unto this congregation, ſaying, get ye up from about the tabernacle of Korah, Dathan and Abiram; which was the immediate hand of God, and yet notwithſtanding they were to go from among them that the hand of God fell upon, though 'twere an immediate hand. And in the following part of the Chapter the ſame expreſſion is uſed for the Plague: in the 44. v. They murmured, and the Lord ſtrook them with the Plague. Well, the Lord ſpake unto Moſes, ſaying, in the 45. verſe, Get you up from amongſt this congregation, that I may conſume them as in a moment: the ſame that is ſaid before, is ſaid here concerning the Plague. So that I ſay, although the Plague were the immediate hand of God, and there were nothing of nature or infection in it, yet it were lawfull to fly.

But ſecondly, the Plague or Peſtilence is not ſo the hand of God, as if there were no infection in it; for if there were no infection in it, if there were not ſomthing of nature in it, it could not be cured by remedies, nothing would do good; therefore it is not ſo the hand of God, as if there were nothing of infection in it; but 'tis called the hand of God becauſe Gods providence hath a ſpecial hand in the ſending and ordering of it. So now, the Famine may be called Gods hand: God ſends it, I will call for a famine upon the land, ſayes God: a Famine is of Gods ſending, and therefore may I out fly from a Famine? Abraham, when there was a Famine in the land went down to Abimelech: Iſaac, when there was a famine in the land went down: and Jacob when there was a famine in the land went down to Egypt. And is it lawfull to fly in the time of Famine, and is it not lawful to fly in the time of a Plague? Certainly the one as well as the other.

But then you will ſay, if the Lord hath promiſed protection and deliverance to thoſe that truſt in him in the time of a Plague, whether is it poſſible for a believer to dye by a Plague, ſeeing the whole Pſalm is made to thoſe; and Promiſe ſuch protection to thoſe that truſt in the Lord, whether may a believer dye of the Plague? without all doubt he may. Seventy thouſand dyed in Daivd's time; do you think there was not a good man among them? 'tis recorded of ſeveral good men, that they dyed of the Plague; but you know what's ſaid, All things fall alike to good and bad. If a good man may not dye of the Plague, how can all things fall alike to good and bad?

But how then is the promiſe fulfilled, if that a believer may dye by the hand of a Plague? yes, very well: for poſſibly a believer may be out of his way as good Joſiah was, and dyed, though God promiſed him that he ſhould dye in peace. No diſparagement to the promiſe, for he was out of his way, and this promiſe of protection in the time of a Plague is made to thoſe believers that are in Gods way: He will give his Angels charge over thee, to keep thee in all his wayes; therefore if a believer be out of Gods way and dye, 'tis no diſparagement to this promiſe.

But 2ly. You muſt know that this promiſe of protection and deliverance is not made to a believer as a believer, but as acting and exerciſing Faith; for though a man be a believer if he do not act and exerciſe his faith, this promiſe will not reach him; therefore if a believer dye not exerciſing faith and truſting in God, no diſparagement to the promiſe.

Thirdly, you muſt know that this promiſe is made to a believer barely exerciſing and acting faith; but ſuch an act of faith, and ſuch an act of truſt as you have heard of: therefore, though a believer dye, and dye exerciſing ſome faith, ye • this promiſe is fulfilled; for it is made to ſuch an act of • ai •• as you have heard of.

But then again 4ly. you muſt know this promiſe is not mad • to a believer abſolutely, but in oppoſition to the wicked: therefore 'tis ſaid, the Lord having promiſed this to a believer, that no evil ſhould befal him, though a thouſand ſhould fall at his ſide, and ten thouſand at his right hand; at the 8. verſe 'tis ſaid (ſo Montanus, rather then only but) with thine eyes ſhalt thou behold, and ſee the reward of the wicked: as if he ſhould ſay, though this or that particular believer dye of the Plague; Believers ſhall out-live the wicked, and be laſt upon the ground, and they ſhall ſee the reward of the wicked; they ſhall ſee this judgment ſweep away the ungodly.

But again further, if I ſhould interpret this as Auſtin doth in the firſt of John concerning Chriſt; where 'tis ſaid, he enlightens every one that come into the world, that is (ſayes Auſtine) all that are enlightened are enlightened by him. As you ſay of a School-maſter in a Town, this School-maſter teaches all the boys in the Town; not that he teaches every particular boy in the Town, but that all that are taught, are taught by him. So ſays he, Chriſt enlightens every one that comes into the world, that is, all that are enlightened, are enlightened by him. So here the Lord doth promiſe protection and deliverance to all thoſe that do believe in the time of a Plague, that is, all that have protection and deliverance (in the time of the Plague) have it from him.

But to end this, I do think that this 91. Pſalm doth • old forth a promiſe of ſpecial protection in the time of a Plague, for believers; the ſcope of it is not, that every particular believer ſhall not dye; but the drift and ſcope of the Pſalm is, to hold forth a ſpeciality of protection for believers in the time of a Plague. For as the time of a Plague is a time of ſpecial danger; ſo God hath given out a ſpecial promiſe, and there ſhall be a ſpeciality of protection for his people in the time of this danger; and that is the meaning of this place.

Well, but how, and by what means will God protect and deliver thoſe that truſt in him in the time of a Plague?

For that I ſhall ſay only thus much, He will do it by the miniſtration of Angels, ſpecially by the miniſtration of Angels: when Angels go forth to deſtroy, then Angels muſt go forth to deliver, ſeal, and ſecure; as in the 7th. of the Revelation, and firſt verſe, After theſe things I ſaw foure angels ſtanding at the four corners of the earth, holding the four winds of the earth, that the wind ſhould not blow on the earth, nor on the ſea, nor on any tree. And I ſaw another angel aſcending from the eaſt, having the ſeal of the living God; and he cryed with a loud voice to the foure angels to whom it was given to hurt the earth, and the ſea, ſaying, hurt not, &c. When Angels go forth to hurt, then Angels muſt go forth to ſeal, and ſave, and protect. Now in the time of a Plague, Angels go forth to deſtroy; therefore, ſaith the Lord here, I will give my angels charge over thee, to keep thee in all thy wayes, they ſhall bear thee up in their hands, leaſt thou daſh thy foot againſt the ſtone. Have I given my Angels commiſſion to deſtroy? I have given my angels charge over thee to keep thee in all thy wayes. Thus now men ſhall be preſerved and delivered in the time of a Plague, by the miniſtry of Angels. And ſo you have the words opened.

Now to bring things home to our ſelves by way of application. Here we may ſee what is our work, our great work in this day. The day we are fallen into is a dark day, a day of the Plague and the Peſtilence: 'tis good for us to inquire what our works is, 'tis good at all times, but now eſpecially to inquire what our work is. Oh, what is my work this day? Now the work of this day, our work is to truſt in the Lord; this is the work that protection and deliverance in the time of a Plague is entailed upon. Who is there that does not deſire to be protected and delivered from this Plague? Oh, that I and my family may be preſerved! behold here your Antidote to keep you from the Plague; Trust in the Lord, as ever you and your family may be protected now in this evil day. Trust in the Lord, and call upon yours to truſt in the Lord!

But what ſhall we do that we may truſt in the Lord in this day of the Plague? Firſt of all, you muſt repent of your own ſins, and be ſorrowful for the ſins of others, and of the times wherein you live. When the Plague cam • in David's time, you know what David did, he repented, Lord (ſays he) I have done fooliſhly; as for theſe ſheep, what have they done? 'Tis I Lord, 'tis I. So let every one do; this God expects in the time of a Plague. In the 4th. C • apter of Amos, ſays the Lord there in the 10. verſe, I have ſent among you the peſtilence after the manner of Egypt: your young men have I ſlain with the ſword; and have taken away your horſes, and I have made the ſtink of your camps to come up unto your noſtrils; yet have ye not returned unto me, ſaith the Lord. When God ſends the peſtilence, then he expects that men and women ſhould return unto him; repent and return unto him, in the 9th. of Ezekiel; thoſe that ſigh and mourn for the abominations, they are marked, when men go into the City with their deſtroying weapons. Thoſe that ſigh and mourn for the evil of the times, they are the marked men. They are not marked for deliverance, that do abſtain from ſin; a man may be given to drunkenneſs, and may leave his drunkenneſs, but that will not bring him under the mark: Men are not brought under the mark for deliverance, that do repent of their own ſin; but the mark is ſet upon thoſe that do mourn for other mens ſins: but now I put both together; If you truſt in the Lord in this evil day, in the time of a Plague, repent for your own ſins, and mourn for the ſins of others. For how can I truſt in the Lord for protection, if I do not repent of my ſins? if I live in any ſin, and do not turn from all my evil ways, how can I truſt in the Lord? I cannot do it: therefore repent and be ſorrowful for your own ſins, and for the ſins of others.

Secondly, Get aſſurance of your intereſt in Chriſt: Chriſt is our great High Prieſt that makes the atonement, as Aaron did in the time of a Plague; it is by the miniſtry of Angels eſpecially that we are kept in the time of a Plague. Now ſays our Saviour Chriſt to Nathaniel, becauſe I ſaw thee under the fig-tree, believeſt thou? thou ſhalt ſee greater things than theſe.

And he ſaith unto him, verily, verily I ſay unto you, hereafter ye ſhall ſee heaven opened, and the angels of God aſcending and deſcending upon the ſon of man. The Angels aſcend and deſcend upon Chriſt, all the miniſtry of Angels is upon Chriſts account, and you are preſerved and protected in the time of a plague by the miniſtration of Angels: what then? get an Intereſt in Chriſt, and if you doubt of your intereſt, get aſſurance, do not let that ſlip now; now get an intereſt in Chriſt, now get aſſurance▪

Thirdly, Go to God to make good this promiſe; in this 91. Pſalm, if you do but mind it, the Lord doth not onely promiſe protection and deliverance from the Plague to thoſe that truſt in him, but he promiſes grace to truſt in him; he promiſes protection upon condition that you truſt in him, and he promiſes you grace alſo to truſt in him: (ſaith he) at the 5th. verſe, Art thou afraid, and canſt not truſt in me! Thou ſhalt not be afraid for the terrour by night, nor for the arrow that flyeth by day; at the 4th. verſe, He ſhall cover thee with his feathers, and under his wings ſhalt thou truſt; Thou ſhalt not be afraid, &c. thou ſhalt be ſecure, and I will keep thee from fear. The Lord that hath promiſed protection in the time of a Plague, hath alſo promiſed freedom from fear, and grace to truſt in him; therefore go to God for this grace, go to him to make good this promiſe.

Then again fourthly, conſider what motives ye have to truſt in God in the time of a plague; you will ſay, what arguments or motives have we in the conſideration whereof we may be moved to truſt in God in the time of a plague? there are many; give me leave a little, that we may help one anothers faith in this needful day.

Firſt of all, though the deſtroyer be abroad, yet there is a man with his pen and ink-horn by his ſide alſo abroad, and that man is your friend, 'tis Chriſt: as you read in the 9th of Ezekiel, there goes a man out with a pen and ink-horn by his ſide, to mark thoſe that ſigh, and mourn, and cry for the abominations that are done. Now to this man Chriſt is a friend, and therefore why ſhould not you believe? why ſhould you not truſt in the Lord?

But 2ly. If that the Lord do know thoſe that do truſt in him in the time of a plague, why ſhould you not truſt in him? In the firſt Chapter of Nahum you find very great expreſſions of Gods anger and indignation; 'tis ſaid (at the 2. verſe) 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, &c. At the 5th verſe, The mountains quake at him, and the hills melt, and the earth is burnt at his preſence, yea, the world and all that dwell therein; who can ſtand before his indignation? and who can abide in the fierceneſs of his anger? his fury is poured out like fire, and the rocks are thrown down by him: What then? (in the 7th verſe,) The Lord is good, a ſtrong hold in the day of trouble, and he knoweth them that truſt in him. The Lord when he is angry, doth diſtinguiſh betwixt thoſe that truſt in him, and thoſe that do not truſt in him. If a man be angry and in fury, he ſtrikes any that comes in his way, he does not know his friends from his enemies; but the Lord knows them that truſt in him, though he be angry, and in fury, and in indignation, yet he knows them that truſt in him; and therefore why ſhould ye not truſt in the Lord in the day of a Plague.

3ly. If that Plague and Peſtilence do make room for Gods people, why ſhould ye not truſt in the Lord in the time of a Plague? what (think you) ſhould be the meaning of that which we read in the 3d of Habakkuk? Before him went the Peſtilence, and burning coals went forth at his feet. When was this? it was when God led his people into Canaan: God came from Teinan, and the Holy One from mount Paran. (Selah.) His glory covered the heavens, and the earth was full of his praiſe; before him went the peſtilence, and burning coals went forth at his feet. He ſent the peſtilence among the Canaanites, and the Hittites, and the Pereſites, to conſume them and make way for his people. God can ſend a Peſtilence into a City, to make room for his people, and to take off perſecution. You ſee you have Scripture for it, before him went the peſtilence: now I ſay, if God by a Peſtilence can, and doth, and will make room for his people, why ſhould not ye, who are the people of God, truſt in the Lord in the day of a Plague?

4ly. If there be mercy with the Lord in the time of a plague, if God be ready to be intreated, & to receive atonement, and to ſhew mercy unto his people, why then ſhould not you truſt in the Lord in the time of a Plague? Now I pray look upon the ſtory of David's time, and you may ſee how ready God was to ſhew mercy in the day of a Plague. Firſt of all, upon that ground God told David where the Temple ſhould be built, which he never told him before: but 2ly. look into the ſtory, and you ſhall ſee what abatement there is; how God threatned, & abates. There was threatned ſeven years famine, and obſerve two abatements; firſt Chron. 21. 12. God came to David, and ſaid, thus ſaith the Lord, chuſe thee either 3. years famine. In the 2 Samuel 24, 'tis 7. years famine • in the 13. v. God came to David and told him, and ſaid unto him, ſhall ſeven years of famine come unto thee in thy land, or wilt thou flee three moneths before thine enemies: ſeven years of famine, ſayes one place; three years of famine ſayes the other: why? becauſe God abates. Well, but there is a great abatement if you look upon the buſineſs of the Plague. The Lord gave David his choice; Shall ſeven years of famine come unto thee in thy land, or wilt thou fly three months before thine enemies, or that there be three days peſtilence in thy land? well, at the 15th verſe, 2 Sam. 24. 15. So the Lord ſent a peſtilence upon Iſrael, from the morning even to the time appointed: the time Appointed, how long was that? what, three dayes? no, there was abatement; how doth that appear? So the Lord ſent a peſtilence upon Iſrael, from the morning even to the time appointed; even to the Evening Sacrifice, for ſo it ſignifies: but how do you prove that it did not laſt three dayes? by two reaſons, ſays Peter Martyr; one, becauſe 'tis ſaid, The Lord repented him of the evil; and another, becauſe (ſays he) at the 16. verſe, When the angel ſtretched out his hand upon Jeruſalem to deſtroy it, the Lord repented him: why if the three days had been at an end, the Angel would not have ſtretched out his hand to have deſtroyed Jeruſalem: therefore the Angel ſtill putting forth his hand to deſtroy, ſhews that the three days were not at an end; ſo that there was an abatement. I ſpeak it to ſhew Gods readineſs to abate, and to ſhew mercy in the time of a Plague.

Thirdly, You may obſerve here in this ſtory, that when the Plague came to Jeruſalem, which was the moſt populous place, there it ſtayed, at the 16. verſe, And when the Angel ſtretched out his hand ever Jeruſalem to deſtroy it, the Lord repented him of the evil; when it came to the moſt populous place, where 'twas moſt likely to be infective, there it ſtayed; ſee the readineſs of God to ſhew mercy.

But 4ly. you may obſerve, if you look into this ſtory, that the Lord repented him, and gave command for the ſtaying of the Peſtilence before David repented. I confeſs there is ſomewhat of his repentance before. But afterwards David ſaid unto God (1 Chron. 21. 17.) is it not I that have commanded the people to be numbred? even I, it is I that have ſinned and done evil indeed; let thine hand I pray thee, O Lord, my God, be on me and on my fathers houſe, but not on this people that they ſhould be plagued. David lift up his eyes, (in the 16. v.) and ſaw the Angel of the Lord ſtand between the earth and the heaven, having a drawn ſword in his hand ſtretched out over againſt Jeruſalem; and then follows the ſpeech of David. But if you look before, you ſhall find the Lord made an abatement before this ſpeech of his, before this humiliation of his; the Lord ſhewed mercy and gave him his choice before, in the 2 Sam. 24. 16. And when the Angel ſtretched out his hand upon Jeruſalem to deſtroy it, the Lord repented him of the evil, and ſaid to the Angel that deſtroyed the people, it is enough, ſtay now thine hand; and the Angel of the Lord was by the threſhing floor of Araunath the Jebuſite. And David ſpake unto the Lord, when he ſaw the Angel that ſmote the people, and ſaid, lo, I have ſaid, and I have done wickedly; but theſe ſheep, what have they done? let thine hand, I pray thee, be againſt me, and againſt my fathers houſe, at the 17. verſe; but the Lord repented him, at the 16. verſe; as if the Lord did prevent David's repentance with his loving kindneſs; before his full repentance came out, the Lord gave commiſſion to ſtay the Plague: look well upon this ſtory, and you may ſee how ready the Lord is to ſhew mercy, and to be intreated by his people in the time of a Plague.

But 5ly. If this promiſe in the 91. Pſalm, which is nothing elſe but a promiſe in the time of a Plague, if this promiſe be full, and certain, and ſolid, as it may obviate all our fears and objections; why then ſhould we not truſt in the Lord in the time of a Plague? Now, do but mark the Pſalm, and you ſhall ſee the words are ſo ſaid, as may obviate all your fears and objections.

Will you ſay the deſtroying Angels are now abroad, the arrows of the Almighty are now about us, (ſays he) He will give his angels charge over thee, to keep thee in all thy ways; they ſhall bear thee up in their hands, leaſt thou daſh thy foot againſt a ſtone. Will you ſay, I but hundreds fall on this ſide and on the other ſide, and thouſands may quickly; then (ſays he) yet it ſhall not come nigh thee: there ſhall no evil befall thee, neither ſhall any plague come nigh thy dwelling, ver. 7, 10.

Will you ſay, O, but this ſame diſeaſe of the Plague, 'tis like a Lion and an Adder, and as a young Lion and Dragon; yet, ſaith he, Thou ſhalt tread upon the lion and adder, and the young lion and the dragon ſhalt thou trample under thy feet, in the 13. verſe.

Will you ſay, O, but ſuppoſe the Plague ſhould come; all my friends would leave me, I ſhall be left all alone, and what ſhall become of me then? why (ſays he) at the 15. verſe, He ſhall call upon me, and I will anſwer him, I will be with him in trouble, ſpoken in regard of the Plague; I am of Molerus his mind, that the whole Pſalm relates to the Plague.

Will you ſay, O, but I cannot believe this, there is no likelihood that I ſhould eſcape in a general Plague; mark what he ſays in the laſt verſe, With long life will I ſatisfie him, and ſhew him my ſalvation, it ſhall be my ſalvation, thou ſhalt not be ſaved by ſecond cauſes, but it ſhall be my ſalvation; and in the 3d verſe, ſaith he, Surely he ſhall deliver thee from the ſnare of the fowler, from the noiſom peſtilence; do not doubt it, ſurely he ſhall deliver thee. The words of this Pſalm are ſo ſaid as to take off, and to obviate all our objections and fears; therefore why ſhould we not truſt in the Lord in the time of a Plague?

But you will ſay then, how ſhall this work of faith and truſting in the Lord be carried on? I ſhall ſay no more in it, but only two or three things from this Pſalm. It muſt be carried on with love to God, knowledge of his name, and prayer. In the 14. verſe, becauſe he hath ſet his love upon me, therefore will I deliver him. As you muſt believe and truſt in God, ſo you muſt ſet your love on God; and ſays he, I will ſet him on high becauſe he hath known my name. He ſhall call upon me, and I will anſwer him: Here are three things; Love to God, knowledge of his name, and prayer; your faith and truſt in ſuch a day muſt go along with theſe three: Some ſay, they do believe and truſt in God, but they don't ſet their love upon God; ſome ſay they love him, but do not know his name, that whereby God is diſtinguiſhed and worſhipped; ſome ſay they know Gods name, but they do not pray. But now if you would carry on your faith and truſt in the Lord as you ought to do, your truſting in the Lord muſt be carried on with Love to God, Knowledge of his Name, and Prayer.

2ly. Go on in your way Chriſtians, do not ſtart out of your way; He ſhall give his angels charge over thee to keep thee in all thy ways: In all thy ways, the ways of thy calling; take heed you be not found out of your way, that the Plague don't find you out of your way, look that you do not ſtart out of your way.

3ly. And ſo to end; go to God, and tell the Lord that you do truſt in him, and make him your Habitation; He that dwelleth in the ſecret place of the moſt High, ſhall abide under the ſhadow of the Almighty. I will ſay of the Lord (in the Hebrew) I will ſay to the Lord, my refuge, my fortreſs, my God, in him will I trust. 'Tis not enough to truſt in the Lord, but you muſt go to God and tell him, that you do truſt in him, that you make him your Habitation; ſay, Lord, I make thee my Habitation, I truſt in thee, thou art my refuge, and my fortreſs, in thee do I truſt.

FINIS.

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 onely 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.

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