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 't is good for us to inquire what our works is 't is 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 camâ— 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 'T is I Lord 't is I. So let every one do this God expects in the time of a Plague In the 4th Câ—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 't is 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 't is 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
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 't is 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 't is 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 't is 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 't is 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 't is the most uncomfortable disease and as it is that disease that is most uncomfortable so 't is that disease that is most mortal and therefore of all other diseases 't is 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 't is the most unavoidable disease It may be avoided through the goodness of God but I speak comparatively of all diseases 't is the most unavoidable And 't is 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 't is 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
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 't is 7. years famineâ— 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 't is 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 't was 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
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 't is 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 't is 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 'T is 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 't is 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
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 noon-day 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 't is 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 't is called the snare of the fowler He will deliver thee from the snare of the fowler 't is 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 't is 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 't is 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 'T is 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 't is 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
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 't is 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 'T is â—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 't is 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 't is lawfull to fly 't is 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 't were 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 't is 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 't is 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 't is 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 yeâ— this promise is fulfilled for it is made to such an act of â—aiâ—â— as you have heard of But then again 4ly you must know this promise is not madâ— to a believer absolutely but in opposition to the wicked therefore 't is 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 't is 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 't is 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 â—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
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 't is 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 'T is 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 't is 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
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 't is 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 't is 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 't is 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 't is 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. 't is 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 't is a time of want want of provision so 't is 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 't is 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 't is 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 't is 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 't were always a doing not who hath made but who maketh who maketh his angels spirits and his ministers a flame of fire 't is the present tense 't is 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 't is 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 't was 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 't is 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
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 't is free from the nets and ginns and snares as long as 't is 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 dangerâ— out be but in your way be but in your way and then you may assure your selves of divine protection and of the management thereof by the hands of Angels Oh who would not labour alwayes to be in that way which God hath appointed him to be in why should we not alwayes consider with our selves say But am I in my way Old Mr. Dod being upon the water and going out of one boat into another slipped between them the first word he spake was this am I in my way so we should alwayes be saying but am I in my way am I in my way I am now idleing away my time but Am I in my way Oh my soul am I in my way I am in my calling this day without prayer in the morning and reading the Scriptures but am I in my way Oh my soul am I in my way I am now in such frothy company where I get no good but hurt but am I in my way ever consider this am I in my way you may expect the Lords protection and the Angels attendance if you be in your way but not else Now then as ever you desire the protection of the Almighty and the attendance of Angels especially in this time of danger sickness Plague and Pestilence let us all labour daily to look to it that we be found in our way the way the Lord hath set us in and what I say to you I say to my self and to all wait on the Lord and keep his way FINIS