A MEDITATION upon PSAL. 91.

1. Who so dwelleth under the defense of the most High, shall abide under the shadow of the Almighty.

THe Holy Ghost by the Prophet Da­vid, exhibites here matter of singular comfort to all such as can well understand it, and rightly apply it to them­selves. [Page 2]But wee must bee carefull that wee runne not too fast to the Appli­cation, lest we deceave our selves, and thinke wee are safe under the defense of the most High, when perhaps wee are in the shadow of Death. All men naturally beleeve easily what they de­sire strongly, Quod nimis miseri vo­lunt, hoc fa­cile credunt Senec. and there's no Hypocrisie so dangerous, as when men deceive their owne soules, and think they are safe, when they are in danger. Many runne bold­ly to God with Lord, Lord, in their mouth, as if they were his Children, who shal receave for answer, Ne­scio vos, I know you not, Matth. 7.22, 23. This is a spirituall Phrensie, not unlike [Page 3]that of the mad-man in A­thens, who seeing any Ship arrive ranne straight to the Haven and tooke an Inven­tory of all the Lading, ima­gining it to bee his owne, when he had no part there­in. Wee must therefore study to know who are those that dwell under the defence of the most High, be­fore wee can conclude who shall abide under the shadow of the Almightie. This Point is excellently cleered by the same Prophet, who seemed to comment on this Text, in the fifteenth Psal. demanding in the first Ver. Lord who shall dwell in thy Tabernacle, or who shall rest on thy Holy Hill? and re­solving the question in the [Page 4]words following to the end of the Psalme: Even hee that leads an incorrupt life, and doth the thing that is right, &c. Thus let the true Christian examine his owne heart, and consider whether his life hath been or is incorrupt: whether he doth the things See Ze­char. 7. ver 9, 10 that are right: whether hee speake the truth from his heart; whether hee hath used no deceit with his Tongue, nor done evill to his Neighbour, &c. (as it followes there) and then he may conclude with David in the last words of that Psal. that he shall never fall, having done these things, and conse­quently, that he dwells un­der [Page 5]the defence of the most High.

There is likewise ano­ther Rule, by which wee must examine our selves, and that is properly mini­stred to us in the Phrase which the Prophet useth of dwelling under the defense of the most High: It is an ordinary expression in the Scripture, that God dwells with his Elect, and they with him: and these are Relatives which cannot stand one without the o­ther. Hee then that would know whether hee dwell under the defence of the most High, must see, whe­ther God dwell with him. Of this, no man can bee [Page 6]ignorant; Fruits of the Flesh and Spirit, evi­dently dis­cernable, Gal. 5.9. for where the Spirit of God is, it will evi­dently appeare and make it selfe knowne; Saint Paul in his Epistle to the Galathi­ans, declares what are the Fruits of the Spirit, viz. Love, Ioy, Peace, Long-suffe­ring, Gentlenesse, Goodnesse, Faith, Meekenesse and Tem­perance: and likewise, what are the Fruits of the Flesh. viz. Adultery, Fornicati­on, Uncleannesse, Wanton­nesse, Idolatry, Witchcraft, Hatred, Debate, Emulation, Wrath, Contention, Sedition, Heresies, Envie, Murther, Drunkennes, Revelling, and such like. Hee that will sit in Iudgment on himselfe, and examine which of these Fruits spring out of his [Page 7]heart, shall soone know, whether God dwell in him, or the Devill. For the eyes of God cannot behold im­purity: He is (all) purity and sanctity, and his Spi­rit will not inhabit a pollu­ted Temple. If therefore, thou finde thy Heart and Soule to be corrupt and im­pure, know that it is a Cage of uncleane Birds, and no fit Tabernacle for God. But if thou have washt away thy filthinesse by Repentance, and the Bloud of Christ hath clensed thee from all sinne, then maist thou bee sure, that God is with thee, and that thou dwellest under the Defence of the most High, and maist boldly goe on with David, and say:

[Page 8] 2. I will say unto the Lord; Thou art my Hope and my strong Hold: my God; in Him will I trust.

If any man would have a Paraphrase upon these words, hee may have re­course to the 18. Psalme, and say with David there; The Lord is my strong Rock, and my Defence, my Saviour, my God, and my Might in whom I will trust, my Buck­ler, the Horne also of my sal­vation, and my Refuge. In the 144. Psalme ver. 2. the same Prophet calls GOD his hope, and his fortresse, his Castle and deliverer, his Defender, in whom hee will trust, Psalme 31. ver. 3. he [Page 9]stiles him his strong Rocke, and House of Defense: and verse 4. his strong Rocke, (againe) and Castle, Psalm. 62. ver. 2. Hee verily is my strength and salvation: hee is my defense, so that I shall not greatly fall: which words are repeated, ver. 6. Through the whole Body of Scripture, there is nothing more frequent then such like expressions of Gods power to secure his children from any danger whatsoe­ver: and Exhortations un­to them to rely upon him without Doubting of Gods mercy, or providence, is not belee­ving: Abra­ham stagge­red not at Gods pro­mise by in­credulity, but was strong in Faith, glori­fying God: Rom. 4.20. And Iacob ceased not to wrestle with the ANGEL, though his thigh were bruised, Gen. 33.26. Doubting, and to trust in him as a faithfull Creator. Is he a Rock? then pray with the Psalmist, O set mee on the Rocke that is [Page 10]higher then I, Psalm. 61.3. Follow our Saviours coun­sell, Matth. 7. and Build thy House on the Rocke: which nor storme of winde, nor de­luge of Water, shall ever be able to shake. Is hee thy Hope? then maist thou be sure, he will not faile thee: for hee never did forsake those, that put their trust in him. Is he thy strong hold? Feare then no persecution of any enemy whatsoever. For no Battery can make breach in this Castle, nor any craft of Man or Devill un­dermine it. This Fortresse is God, in whom onely Da­vid trusted, who having created the World, and all that is therein, commands and over-rules all his Crea­tures, [Page 11]so that nothing shall offend those his Children, whom hee hath taken into his protection. Yea Sa­tan himselfe shall tempt Iob no further then God shall permit him. Some put their trust in Chariots and Horses, but they are brought downe and falne, Psalme 20. But wee that remember the Name of the Lord our God, are risen and stand upright. Ver. 7, 8. O then trust not in Princes, nor in any child of man, for there's no helpe in them, Psalme 146.2. Nothing can be saved by the multitude of an Host; nor is any Mightie man delivered by much strength, Psal. 33.15. Wherefore, blessed is he that hath the God of Iacob [Page 12] for his helpe, and whose hope is in the Lord his God, which made Heaven and earth, the Sea, and all that therein is, which keepes his Promise for ever, Psalm. 146. For, they that put their trust in the Lord, shall be as Mount Sion, which may not bee removed, but standeth fast for ever. Who so can with a true and lively Faith anchor his hopes on God in this man­ner, may boldly repose in him, and rest secure in all Time of Danger, Adversi­ty and Tribulation.

3. For hee shall deliver thee from the snare of the Hun­ter, and from the noisome Pestilence.

[Page 13] 4. Hee shall defend thee un­der his Wings; and thou shalt bee safe under his Feathers: his Faithfulnes and Truth shall bee thy shield and buckler.

The particle For, may seeme to some to come a little too close after the for­mer words; I will say to the Lord, Thou art my hope and strong hold, my God, in him will I trust: For, hee shall deliver thee, &c! As if he would not trust in God, un­lesse he were sure of delive­rance. Iob seemes to speake more resolutely: Ob. shall I re­ceave Good at the hands of God, and not Evill? Iob 2.10. shall the Child of God, thanke him and trust [Page 14]in him onely for Blessings, and not for Afflictions al­so? God forbid. What­soever God doth unto us, must be accepted thankful­ly, because it proceeds from him, be it Blessing, or Visi­tation. Is there any evill in the City, that I have not done? saith the Lord by the Prophet: and shall we therefore cease to blesse, praise, and magnifie him, because he visits and afflicts us? Not so. This (for) is not conditionall, but illa­tive. The Psalmist here in­structs the godly, to whom to have recourse in dange­rous times: and as in the for­mer verses he shewed, that their Protector is the Al­mightie, that it is God, who [Page 15]is their strong Hold, there­by declaring his Power: so here hee specifies his Wil­lingnesse and Readinesse to defend and protect his chil­dren, and causally exhorts all Gods Children to trust in the Lord: for, or be­cause, as he is their strong Hold and their God in whom they trust: so hee will and shall deliver them in all Oc­currents of danger. Were that particle (For) conditi­onall (as it is not, but illa­tive) yet were there no The Rea­son is, be­cause, thogh wee are to live by faith, yet a dram of tried faith, is bet­ter than a pound of untried. in­congruity. For when Iacob went towards Laban, hee did in a manner stipulate with God, saying, If God will bee with mee and keepe mee in this way I goe, and will give mee Bread to eate, [Page 16]and Rayment to put on, so that I returne to my Fathers house in peace, then shall the Lord be my God, Genesis 28.20, 21. So may every good Christian being in danger, necessity, and Tribulation, pray to GOD for delive­rance, comfort, and supply of his Wants; and vow, as Iacob did, that if God will blesse him and deliver him, then hee shall bee his God and Lord, and that he will feare, honour and serve him, and him only: which vow hath no negative Implicati­on, that if GOD deliver him not, then hee shall not bee his God. The Pro­phet David understood this perfectly; as is evident by his often thanking God [Page 17]for afflictions, and Visitati­ons, Psal. 119. he saith first; O Lord thou hast dealt gra­ciously with thy servant; for before I was troubled, I went wrong: but now I have kept thy word. And presently after: It is good for me that I have beene in trouble, that I may learne thy statutes: and in Psalme 16. I will thanke thee Lord for giving me warning, ver. 8. After that manner, throughout the whole book of Psalms, he frequently expresses his thankefull acknowledge­ment for Afflictions, Visi­tations, and Persecutions. Here he instructs the godly in whom to trust, namely in God: assuring them, they may boldly doe it: for, or [Page 18] because, he will or shall de­liver them from the Hun­ters snare, &c. that is, from all Persecutions of ene­mies spirituall or temporall. Our spirituall Adversary is the devill, who may be pro­perly termed a Hunter, be­cause, beside his owne dai­ly wicked suggestions, he doth by the Vanities of the World, and the lusts & con­cupiscence of the Flesh, lay nets and snares to entrap us. Trust firmely in God, and hee will deliver thee from this formidable enemy; who goes about like a Ro­ring Lion, seeking whom to devoure. At the begin­ning, he got the start of our first Parents, when securi­tie made them forfeit their [Page 19]Innocencie, by yeelding to his Temptations. But God presently rose and shewed himself, passing sentence ore that seducer, Gen. 3. I will put Enmitie betweene thee and the woman: and betwixt thy seed, and her seed: hee shall bruise thy head, and thou shalt bruise his heele.

This enemy is most to be feared, because his snares are most dangerous, he dai­ly plowing with our owne Heifer, and fomenting our Flesh in her Rebellion a­gainst the Spirit, so that if God were not our Hope and strong Hold, it were impos­sible for us to escape. But if in him we trust, God will breake his snares, and our Soule shall bee delivered [Page 20] as a Bird out of the snare of the Fowler: Psalme 144. ver. 6. Let Satan seeke to winnow us, as hee did Saint Peter: we have Christ to in­tercede for us, as hee did for him, that our Faith faile not. Trust then in this Advocate, be not wanting to thy selfe, but put on the whole Armour of God, as Saint Paul adviseth, es­pecially the Shield It was an­ciently the greatest dis­honour of a Souldier to be disarmd of his Shield. of Faith, which may quench the fiery Darts of Satan, Ephes. 6.16. As for tem­porall dangers and persecu­tions, they are lesse to be feared, for hee that hath a care of thy Soule, will preserve thy Body, so that no Enemy shall hurt nor Danger overwhelme thee [Page 21]Of all Temporall Dan­gers, those that touch the Body, and threaten the Life, are most sen­sible, and most dange­rous; as the Devill, though a Lyar from the begin­ning, said truely, Skinne for skinne, and all that a man hath, will he give for his Life. Iob 2.4. No­thing endangers life, more than the Plague or Pesti­lence, against the dread and danger whereof, this Psalme seemes more espe­cially to bee dictated. That this very Affliction is the greatest of all tem­porall Afflictions, may ap­peare by David, who ha­ving his choice of War, Fa­mine, and Pestilence, out of [Page 22]a true sense and feeling of his great sinne, chose the Herein the learned Author fol­lowes Iosephus. greatest punishment, and such a one as is unavoidable by greatnesse, or any tem­porall helpe, the cure wher­of, or preservation from it, depending Ther's no specificall Antidote a­gainst the Pestilence: (as Physiti­ans confess.) Vid. Ʋnt­zer. de Pe­ste. immediately on God, whose Angell strikes where he commands, and spares those whom hee would have preserved. It is a swift flying Arrow that lights on us unawares, and commonly strikes at the heart. Witnesse, the first­borne of Egypt, who were all destroyed by it, in one night the Army of Senna­cherib, of whom the Angell of the Lord slew 185000. (by the Pestilence) in ano­ther night; and the muti­nous [Page 23]murmuring Israelites who were smitten in a mo­ment. For no sooner had Moses said, Wrath is gone out from the Lord, but im­mediately 14700. died of the Plague, Num. 16. It is noisome, and by conse­quence, uncomfortable, de­priving men of succour, as­sistance, or reliefe; so that he who is visited therewith may truly say with David; My loynes are filled with a sore disease, and there is no sound part in my Body, Psal. 38.7. Adde hereunto out of the same Psalme: My lo­vers and Neighbours did stand looking on my trouble, and my Kinsmen stood a far off. It is a Terror, and that by night, when small dan­gers [Page 24]seeme great, and great apprehensions are terrible. But as it walkes in Darke­nesse, which is dreadfull, so it flies by Day, and de­stroies likewise at Noone­day; not only affrighting, but astonishing, and ama­zing us with fearefull spe­ctacles of Mortality: as thou­sands that fall besides us; and tenne thousand at our right hand. It respects no persons, as wee see by example of Ezekias, who being a King, and a good King, was ther­with visited. There's no avoyding it, because it pro­ceeds immediately from God, from whom thou canst not flye. Whither shall I goe from thy Spirit, or from thy presence? If I climbe up to [Page 25]Heaven, thou art there; if I descend to Hell, thou art there also, Psal. 139. Is there then no remedy? must wee de­spaire of helpe or comfort, in this time of Mortality? Is there no Balme in Gilead? yes sure. When Naaman had the Leprosie, a Captive Mayd told her Maister: Would God, my Lord were with the Prophet that is in Samaria: for he would recover him of his Lepro­sy. 2 Kings 5. Could a Prophet cure the Leprosy? Then remember there is here a greater then any Prophet. See what a Phy­sitian the Psalmist hath pro­vided, what Antidote he ministers against this dead­ly Disease. The Physitian [Page 26]is God Omnipotent, who will defend thee under His Wings, so that thou shalt bee safe under His Feathers. The Antidot and Preservative, is thy Hope & Affiance in Him. Credere, est extra nos ire, & in Christum transire. Repaire then to that Physitian, take that Antidote, and thou shalt not be afraid for any ter­rour by night, nor for the Arrow that flies by Day? A thousand shall fall beside thee and tenne thousand at thy right hand, but it shall not come nigh thee. Pray then for Faith and Confi­dence in God, and nothing shall dismay thee. God is our Hope and strength, a very present Helpe in Trouble: therefore will we not feare, though the Earth be moved, [Page 27]or the Hills throwne into the midst of the Sea. Psalme 42.1, 2. Doth not the Pro­phet tell thee in this Psalme, that His Faithfulnesse and Truth shalbe thy Shield and Buckler? He hath comman­ded thee to invocate Him when thou art in Trouble, and promised to deliver thee Iames 5.13. Psalme 50.15. Returne to the Lord thy God, and be obedient to His Voice, He will not forsake nor destroy thee. Deut. 4.30. Cast thy Burden on the Lord, and Hee shall nourish thee. Psal. 55.22 Come to me (saith He) all yee that labour, and are heavy­laden, and I will refresh you. Mat. 11, 28. Consider then, with whom thou hast to deale, and bee confident of His [Page 28]Clemency, who is so rich Men oft falsify: but God wilbe as good as His Word. in mercy, so bountifull in His promises, and so See Rom. 10.12. faith­full and punctuall in perfor­mance of His Word. If His fidelity and verity be thy Shield and Buckler, thou hast a good and warrantable Ground for thy Hope and Trust in Him. For God, is not like Man, that he should lie, nor like the Sonne of man, that He should repent: but immutable and without variation. His promises are yea and Amen. Hee will not suffer His Truth to faile, nor breake His Covenant; nor alter the thing that is gone out of His mouth. Psalme 89.33, 34. He hath beene ever mindefull of His Co­venant and Promise, that [Page 29]He made to a thousand Ge­nerations. Psalme 105.8. His word cannot be fru­strated. Esay 55.11. Heaven and Earth shall passe, but My Word shall not passe away, saith our Saviour. Matth. 24.35.

Having therefore in this perillous time of the Plague, such a Physitian at hand, who can and will either cure or preserve us, we may rest secure under His wings, and safe under His Fea­thers; if we will. Beware; that wee bee not like the Iewes, of whom our Saviour spake: O Ierusalem, Ierusa­lem, how oft would I have ga­thered thy children together, even as a hen gathers her chickens under her Wings, [Page 30]and ye would not. Matth. 23.37. If chickens runne from under the wings of the hen, no mervaile, if the Kite seize on them. Since then thou hast in this Danger, the Wings of God for thy de­fence, and His Feathers for thy safety, keepe thee there, without wandring after vaine pleasures, for feare of being caught.

And since our Physitian hath prescribed us such Soveraigne Antidotes and Preservatives, it must be our care to use them Cum debi­to regimine as Physiti­ans say. according to His Prescript: The in­gredients of this Diacatholi­con, are Faith, Hope, Repen­tance and Prayer. No Af­fliction or visitation befalls us, but as a chastisement or [Page 31] punishment for sin. He there­fore that would be freed of the Paine which hee suf­fers, must endeavour to re­move the Cause: whereto he must put his owne helping hand, and apply to himselfe those salves that are proper for his Sore. Na­aman the Syrian was not cured of his Leprosie, till he had washed himselfe seven times in Iordan. Doe thou every night wash thy Bed, and water thy Couch with thy Teares: Psalme 6.6. and then thou shalt be cleane likewise. When the mur­muring Israelites had pro­voked God, and pulled downe the Plague upon themselves, Moses percea­ving, that wrath was gone [Page 32]out from God, commanded Aaron to take a Censer and put Incense therein, and quickely Numb. 16.46. to make an Attonement for the People. When wee see Gods hand neere us, or over us, or feele it in our selves, wee must presently Zec. 8.21. seeke to make an Attonement, and offer to Him, first the Calves of our lips, which is, Thankes, for having given us war­ning; and next, the sacrifice of a broken and contrite heart which he doth never despise. When the first-borne of Egypt were smit­ten, the Israelites were com­manded to kill a This Lamb was a type which prefi­gured Christ. Lambe, and sprinkle it's Bloud on the Lintells of their Doors; that the ministeriall Angell, [Page 33]sent to punish the Egyptians being the Bloud of the Lamb on their Doores, might passe over them and doe them no hurt. In this Visi­tation, the Angell of God, the executioner of His Iu­stice, is abroad: they there­fore that desire to be spa­red, must by Faith appre­hend the merits of Iesus Christ, and have their soules sprinkled with His Bloud; else how can they hope or trust in God, or have con­fidence in His Protection, being not reconcil'd to Him by His Sonne? Nor having by a true and lively Faith apprehended the me­rits of His Passion and ap­plied them to themselves? It is true our Saviour hath [Page 34]promised to ease those that labour and are heavie la­den; but conditionally, if they come unto Him; which is done, by Faith and Repen­tance. Wherefore in so dangerous a Visitation, when the Defence of the most High is so necessary, and our Trust in Him so comfortable, let us be sure that our Hope be well groun­ded on Faith; and pray without ceasing, for Faith, Hope, and Penitence, which are Graces that we cannot attaine of our selves, but are gratis datae, and cannot be obtained but by fervent Prayer. Hee then that by Prayer and Repentance often renewed, hath got sensible Encrease of the saving [Page 35]Graces of Faith and Hope, may safely and sincerely trust in God for delive­rance from the Plague; ei­ther by taking it away from him, or him from it: Faith with out Repen­tance, a meere mock Faith. which latter, Saint Paul accounts farre better; desiring to de­part Psalm 1.23. and to be with Christ: Death being to the Godly, a Rest to the body, and hap­pinesse to the soule; which is freed from falling into sinne, and admitted to the blissefull Vnion of her Crea­tor and Redeemer.

Howbeit, in time of Vi­sitation, and Vengeance, when the destroying An­gell is abroad with his Sword drawne, it is no small comfort to a Christian man, when Thousands fall [Page 36]beside him and tenne thou­sands at his right hand, to be preserved from Infecti­on. His comfort may well be encreased and doubled, in contemplation of Gods mercy See this excellently exprest Esa. 30.1 [...]. and goodnesse to him. Yet, must we take heed of passing rash Iudge­ment on those that are vi­sited by Gods hand, con­cluding our selves to bee more righteous then they. Our Saviour taught His Disci­ples another Lesson ( Luk. 13) upon occasion of the Ga­lilaeans, whose Bloud Pilate mingled with their Sacri­fices; and of those, on whom the Tower of Siloe fell: telling them, that they were not greater sinners then other men: and except [Page 37] they repented, they likewise should perish. Saint Paul's Counsell, is seasonable: Let him that stands, take heed least he fall: and his exam­ple, is worthy our Imitati­on; professing himselfe, to bee the Greatest sinner, though hee were an elect Vessell. When therefore wee see Gods Iudgements powred upon What then? are we better then they? No; in no wise. Rom. 39. others, let us not fondly and rashly con­demne them, as more un­godly then we are, but con­fesse, that we have deserved as much as they, and thanke him, for having spared us and given us a longer Time of repentance. Give glory to God for shewing mercy to thee, which thou deser­vedst not, when his wrath [Page 38]was powred on others, which perhaps deserved it lesse than thou. Improve the Time lent thee, to Hu­miliation, Contrition, and A­mendment of Life. Be fre­quent and fervent in praier. Let the Lord be thy Hope, Ioel. 3.16 let thy faith be operative by works of Piety and Charity Gal. 5.6. Vers. 9.10, 11, 12, 13. and then shall no evill happen unto thee: for Hee shall give His Angells charge over thee, to keepe thee in all thy wayes: &c. These Angels, being Spirits, are not to be seene by the eye of Faith, but when by Gods order, they assume Bodies; and therefore we must looke up with an eye of Faith to Him who rules and commands them, and [Page 39]hath made them all, mini­string spirits, sent forth for the behoofe of them who are heires of Salvation. Heb. 1.14. and therefore when the An­gell, executioner of Gods justice, is abroad, we may hope and trust in God, that His Angells encampe about us that feare and worship Him in sinceritie of heart.

In the eighteenth of Ge­nesis, we reade of three An­gels that appeared to Abra­ham in the shape of men, and from him they went to destroy Sodom and Gomor­rah: yet, in the nineteenth, wee finde mention but of two Angels that were en­tertained by Lot, and did execute the vengeance of [Page 40]God on those sinfull Ci­ties: Some have observed, that God Almighty, who was one of the three that appeared to Abraham, and ministred occasion to him to pray for Lots deli­verance, did afterward re­tire, and leave to his An­gels, the execution of His justice: and that through­out the Scripture God Himselfe is never recorded to shew Himselfe visibly, but when Hee glorifies Himselfe in Mercy, ever committing the executing of Iudgements to His mini­sters. This Conceipt is strengthened by our Sa­viours Interpretation of the Parable of the Teares: Mat. 13. where Hee saies that [Page 41]the Officers which are to burne the Teares, are the An­gels: Psal. 39.41, 42. which in the end of the world Hee will send forth, to gather out of His Kingdome all things which offend, and them which doe Iniquity, and to cast them into a Furnace of fire.

When the Devill temp­ting our Saviour, had set Him on the Pinacle of the Temple, he perverted part of this Psalme, to perswade Him to shew Himselfe to be the Sonne of God by casting Himselfe downe: for (saith he) it is writen, He will give his Angels charge over thee, that thou hurt not thy foote against a stone. Matth. 4. Pope A­lexander the third is obser­ved [Page 42]to have followed the Devill very close, applying to Himselfe the words fol­lowing, & abusing them like­wise, when he set his foote on the neck of the Emperor Fredericke; saying, Thou shalt goe upon the Lion and Adder, the young Lion and the Dragon shalt thou tread under thy feete. This had no conformity with the Doctrine of our Saviour, nor with the practise of Himselfe and His Apostles. He paid Tribute to Caesar, not trode on his necke. But I will not amplifie this Ex­orbitancy. Transeat inter cae­teros errores Canonistarum: and let that Pope passe a­mong them that detort Scripture to their owne [Page 43]Damnation. Let us be­ware, we stumble not at the same stone, by misinterpre­ting * or misapplying Scrip­ture carelesly and negligent­ly, See a lear­ned Sermon preached at Oxford by Master Iohn Hales, the rare Orna­ment of E­ton College as Satan did subtilly and maliciously. God hath gi­ven His Angels charge o­ver us, that they beare us in their hands &c. but they are bound to keepe thee, but in all thy wayes: (which words the Devill omitted, because they made not for his purpose.) This point is clearely demonstrated in the History of the Iewes, from their Exit, or com­ming out of Egypt, till their Entrance into Canaan. For as long as they were in their way, and were obedient to the word of the Lord, no­thing [Page 44]could hurt them; as appeares by their miracu­lous Deliverances from dan­gers and frequent victories over all their enemies: But when they went out of their way, by murmuring, disobe­dience and Idolatry, then were they stung Num. 21.6 with fi­ery serpents, and sould into the hands of their Enemies, or smitten with the Plague: none of Gods Angels com­ming in, to helpe them, till they returnd into the way a­gaine, by Repentance. The Royall Prophet oft harpes on this stringe in the Booke of Psalmes, which Saint Hi­lary truly calles The Key of Scripture. If we peruse the Psalmes 44.18.80.106. we shall see the Iewes prospe­ring [Page 45]and flourishing under Gods Protection while they walkt in their way; and dejected and abandoned, when they started aside like a broken Bow. While Sam­sons haire was uncut (which was his Vow of a Naza­rite) his strength was unre­sistable; but when he went out of his way to Timnah (Iud. 14.1.) and Delilah had cut his Lockes, though he went out against the Philistins (as at other times) God having left him, they prevailed a­gainst him. When Saul sinned, the Spirit of God departed from him. 1 Sam. 16.14. Iosiah, the best King that ever raigned in Ierusa­lem, never went out of his way (for ought We read) but [Page 46]once, when he would needs fight with Pharoah-Necho, King of Egypt, who had no quarrell to him, and then, as if God had watched him to take him in his first fault, he miscarried, and was slaine. 2 Chro. 35. Let us then take heede how wee goe with Ionas to Tharsis, when we are commanded to goe to Nineveh, least we draw a bitter storme on our selves and those that are in our company. The wayes we are to walke in, if we ex­pect the protection of God, and Assistance of His holy Angels, are traced out unto us in the Decalogue, where we are taught what to doe, and what not to doe. The Old and New Testament [Page 47]are Commentaries on these tenne Commandements: and therefore we must stu­dy, read, and meditate Gods word, if we desire to know His Will and to doe it. David askes the que­stion: Wherewithall shall a young man cleanse his way? and instantly resolves it: Even by ruling himselfe by thy word. This word is a Lanterne to our way, and a Light to our Paths: Psalm. 119: in which Psalme, al­most in every Line, there is mention made of the word, Law, Statutes, and Comman­dements of God; wherein the Prophet desires to be instructed, and professes to be singularly delighted. Since then our way is chal­ked [Page 48]out in Gods word, let us pray with the Prophet, Order my steps in thy word, so shall no wickednesse have dominion over me. Psal. 143. Teach me O Lord the way of thy Statutes, make me to goe in the Paths of thy Precepts. Psalm. 119. If we can thus pray with a pure heart, God will answer us; as Psalm. 32.9. I will informe and teach thee, in the way wherein thou shalt goe, and I will guide thee with mine Eye. If by prayer and Repentance we can pur­chase this Grace from God to be guided and directed in our wayes, and if we looke to our steps, and be carefull not to goe out of the way, when he hath set us in, we may rest assured of His [Page 49]gracious providence, and angelicall protection in our severall vocations.

But O Lord, What is man, that thou art mindfull of him; and the son of man, that thou visitest him, Psal. 8.4. Thou madest him lower than the Angels, and yet thou commandest thy blessed Angels to attend him, to have charge over him, and to beare him As Nurles beare young children in their arms: (So the Ori­ginall im­ports.) in their hands! What moveth thee O Lord to be so gracious and so good to this poore crea­ture of thine?

14. Because he hath set his love upon me, therefore shall I deliver him: I shall set him up, because he hath known my Name.

[Page 50] 15. He shall call upon mee, and I will heare him: Yea, I am with him in trouble; I will deliver him, and being him to honour.

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

The causall Particle here (Because) iterated Vers. 14. is not to be understood as if it implied any Merit in us, or as if God were obliged in regard of our knowledg of him, to protect us from the Pestilence, or to make Lions and Dragons subject to us, as he did to David, Daniel, and others of his children: but hath refe­rence simply and purely to his mercy and goodnesse, [Page 51]who hath a speciall care of his Elect (whom he covers under his wings in all times of danger) and to his pro­mise which he hath made, to reward freely, and not for any desert, those that en­tirely love him, and faith­fully invocate him. If we desire the honour to be cal­led his Sonnes, are we not bound to love and honour him whom we call Father? Can we doe lesse than love God the Father, for crea­ting us after his owne I­mage? God the Sonne, for redeeming us when we were lost? God the Holy Ghost, for alwayes comforting and assisting us? And when we have done our best, Deus ma­gis delecta­tur affectu, quam effe­ctu. Amb. are we not unprofitable servants? [Page 52]Herein is love (saith Saint Iohn) not that we loved God, but that he loved us, and sent his Sonne to be a pro­pitiation for our sinnes, 1 Ioh. 4.10. And indeed, how could we possibly love him, if he had not given us the grace to know him, and consequently to love him? Ignoti nulla cu­pido. Now although we can claime no merit by our loving of God, (because it is our bounden Duty) yet are we well encouraged thereto, by the Reward which accompanies it, in vertue of Gods Promise, and of his pure Mercy and Goodnesse. In the second Commandement he promises to shew mercy to Thou­sands, [Page 53]in them that love him, and keepe his Com­mandements: And Psal. 31. O love the Lord all ye his Saints, for the Lord pre­serves them that are faithfull, &c. As therefore it is our duty to expresse our grati­tude (for graces or benefits received) by loving God who conferres them: so is it an Act of Gods meere goodnesse, to love us for lo­ving him, and to make us see and feele the effects of his love, by his preservation and protection. David, Psal. 130.4. saith, There is mercy with thee, therfore thou shalt be feared: which may seeme to have some repug­nancy, with the love for­merly spoken of, in that or­dinarily [Page 54]men hate those whom they feare. Oderint, dum metuant. This is true among Barbarians, and those that are opprest by Tyrants. But we must di­stinguish betwixt a servile and filiall feare. The for­mer is proper to the repro­bate, the latter to the elect. There is no childe of God that will not feare to offend and displease his heavenly Father, that hath beene so indulgent and gracious un­to him, as he must needs ac­knowledge and confesse, if he have any sense of God or godlinesse, or any under­standing of his stupendious creation, redemption and preservation. Yea the more graces or benefits he hath [Page 55]received of him, the more will hee feare to displease him. Thanks must bee Orall and reall also. All that GOD re­quires, is a cordiall Recogni­tion of His Grace and Mer­cy: My sonne, give mee thy heart▪ Prov. 23.26. our whole Duty is summarily comprehended in these words: Thou shalt love the Lord thy God with all thy heart, and love him with all thy strength, and with all thy might; and thy neigh­bour as thy selfe. By this, may wee know, whether we love God, if we love our neighbour: For how can he love God whom hee hath not seene, if he love not his brother whom he hath seene, saith Saint Iohn; 1 Ioh. 4.20. who as he had the Honour to bee sti­led, [Page 56] The disciple whom Iesus loved, so doth he seeme to have appropriated to him­selfe, the preaching and teaching this doctrin (of lo­ving God and our neighbour) above all the other Apo­stles, as may be seene by his Divine Epistles.

I will set him up (saith the Psalme) because hee hath knowne my Name: that is, because he hath call'd upon me and worshipped me: as may be collected out of the 76 Psalme 1.2. In Iury is God knowne, his Name is great in Israel; at Salem is his Tabernacle: (which was the appointed place of his Worship.) If then we de­sire to bee delivered and to be set up (out of Gun-shot) as [Page 57]here is promised, we must not only love him, and our Neighbour for his sake, but worship Him also in such sort as hee hath prescribed in His most sacred Word. These Religious duties are necessarily required of all those which expect the Comforts which this Psalm exhibites. For, all the Assistance and Protection promised (from the first words throughout the Psalme) have a connexion with this present clause: Be­cause he hath set his love up­on me: because he hath known my Name: and a conditio­nall reference thereto. So that whosoever loves not God That is, to the utmost of his pow­er: Evange­lically, not legally. perfectly, (2 Cor. 7.1.) nor worships him truly, * See Zech 7.12, 13. de­ceaves [Page 58]himselfe, if he think hee dwels under the de­fence of the most High, or that he hath any part in the promises of Deliverance here specified, because they are proper only to the god­ly; who being assisted with his holy Spirit, shall call upon him so effectually, and knocke at Heaven gates so powerfully, that he shall heare them and deliver them: yea and satisfie them with long life (which is more than Salomon desired, when God gave him Carta vianca) and shew them his salvation; which is as much as any man can wish.

I confesse, Sicknesse, Poverty, and all other tem­porall Mortifications render [Page 59]men contemptible and despi­cable to the Wicked, N. B. and make them undervalued See Iames 2.2, to 8. by ordinary Christians, who passe their judgments of Men, accordingly as they waigh (after the Worlds opinion) in the balance of Honour, Reputation and Wealth: But the Child of GOD is promised here not only a Preservative against all dangers (so farre and so long as God shall judge ex­pedient for him) but also a Restorative, when hee hath beene afflicted and hum­bled. For if his enemies have markt him out (as their custome is) in the time of his Humiliation, for one whom GOD lookt not after, nor car'd for: hee [Page 60]hath a promise here to bee advanced to Honour, and (which is the height of all temporall Blessings) to be satisfied with long life: so that hee shall over-live his enemies and be honord by those that despised him, when the hand of God was up­on him.

Let Ahaziah then send to Baalzebub, the God of Ekron, in the time of his sicknesse, to enquire whe­ther he shall live or dye: Is it not because there is no GOD in Israel? saith the LORD: 2 King. 1. Let gowtie Asa trust in his Physitians, 2 Chronicles 16. Let the superstitious Papa­line in his sicknesse disho­nour the Blessed Virgin by [Page 61]vowing himselfe to her: Quum nulla amplius in Medicis spes erat salutis, & non magna (as he blasphe­mously said) in Deo: Let them vainly trust to the Oyle of the Lampe Dignus morte perit, qui mortua vivus ado­rat. An experi­ment of Pa­pists vaine confidence in Reliques, against the Plague. of Saint Carlo Borromeo, the dispensation whereof I have seene with my eyes, and my Soule hath grie­ved to see ignorant peo­ple abused by more ig­norant Eriers. In Iurea, the trusting to that Impo­sture, cost the lives of the most part of that Ci­tie: and Milan, (whence it was brought) hath suf­fered beyond beliefe, there having died in that state, neere three hundred thou­sand soules.

Not without cause, said the Prophet, O bee thou my helpe in trouble, for vaine is the helpe of man, Psalme 60.11. and Psalme 77.1. In time of danger I will cry un­to God, yea to God will I cry, and he shall hearken unto me. I deny not but Physicall An­tidotes, and Praecautions may be used as secundary means: but they must be used with Prayer to God to blesse them: and our immediate Trust must be wholly in him, and his protection. For, ex­cept the Lord build the house, vaine is their labour that build it, &c. Psal. 127.1.2. and therefore, Psal. 130.7. O Israel, trust in the Lord, for with the Lord is Mercy, and with him is plenteous Redemption.

Object. Against the whole Te­nour of this Psalme, and the maine scope thereof, there is an Objection not to be past over in silence. For whereas David here pro­miseth great matters to the godly, assuring them of the protection of God, and his Angels, and further, that with their eyes they shall see the Reward of the ungodly; Experience daily shewes the contrary; and hath so done since the beginning of the world. Innocent Abel lost his life for serving God truely, and for Gods accep­tance of his service: and our Saviour Epitomizing the Scriptures in this point, threatens the Iewes, that up­on them shall come all the [Page 64]righteous bloud shed on the earth; from righteous Abel, to Zacharias, &c. Matth. 23.35. The Church of GOD here on earth is therefore called Militant, because it never hath peace, but perpetuall Warre, affli­ction, tribulation, persecu­tion: the enemies thereof being mightie, viz. Prin­cipalities and Powers, &c. Eph. 6.12. Our Saviour ex­presly commands all his Followers to take up his Crosse: Wicked most dand­led in the Worlds lap. and in the Book of Psalmes we finde David often complaining of the Adversities of the godly, and prosperity of the wick­ed: In the 73. Psal. he was shrewdly startled at the con­templation of this point. [Page 65] My feete were almost gone: my steps well nigh slipt: And why? I was grieved at the wicked: I saw the ungod­ly in such prosperitie: for they are in no perill of death, in no misfortune, nor plagues as others are; but lusty and strong, &c. Contrarily, of the godly hee saith: Thou feedest them with bread of Teares, &c. Psalm. 80.5. and (which is more) For thy sake are we killed all the day long.

This difficulty is soone re­solv'd, Solution. by distinguishing in God the qualities of a Fa­ther, and of a Iudge: to his Elect an indulgent Father: to the Reprobate a severe Iudge. A loving Father cor­rects his delinquent Chil­dren, [Page 66]yet ceases not to care for them, but recomforts them when they amend: So deales God with his peo­ple, and is therefore stil'd the Shepheard of ISRAEL, and describ'd, to have a Rod and Pastorall staffe: a Rod, to beat his wandring sheep, a staffe to keepe off the devou­ring Wolfe. Yea, both these are not onely usefull and ne­cessary, but comfortable. Thy Rod and Staffe comfort me, saith the Prophet, Psal. 23.4. and againe: It is O blessed Rod of God which doth so much good. good for me, that I have beene in Trouble, that I may learne thy statutes: Before I was troubled, I went wrong, but now I have kept thy word: Psal. 119. The wicked (I grant) may insult [Page 67]and triumph over the god­ly, when they see them af­flicted; and having their eyes swolne with farnesse, they may blaspheme wick­edly and talke against the most High: Psalm. 73. But in the same Psalme, we read their doom Psalme 17.18, 19. They are set in slippery places, cast downe and destroyed, yea suddenly consumed, and come to a fearefull end. This Mysterie David him­selfe understood not, till he went into the Sanctuary: Then was hee grieved for the vengeance falne upon them, Ver. 20.21. and adjudg'd him­selfe for a foole and a Beast, in reflecting so much on their momentany Prospe­ritie.

Contrariwise, when the godly are chastised, it is done only to humble them: and the more they deject themselves, the more will God erect them; putting them into the fire, not like base mettall, to be consu­med, but like pure Gold to be purg'd from the Drosse of sin. Many are the troubles of the Righteous, yet (at last) the Lord delivers them out of all; should they live the age of Methusalem, and suf­fer persecution all that while, what were those yeares of Eternity, to which they aspire? Let the godly and Religious then boldly rely on the Comforts of this Psalme: for, if hee feare the Plague, it shall not [Page 69]come nigh him; ( that is, to harme him:) and if any other Affliction beside him, it shall turne to his Good; in this, or a better life. For, we know, that all things work-together for the best, to them that love God; and the suf­ferings of this present time (of what nature soever) are not worthy to be ballanc'd with the glory w ^ch shall be revealed in us, Ro. 8.28, 18. Let us therefore (according to the exhortation of the Divine Apostle) be stedfast, and unmoveable, alwayes a­bounding in the Work of the Lord, forasmuch as wee know, 1 Cor. 15.58 that our labour is not in vaine in the Lord.

Laus tibi Domine IESU.

A MEDITATION on the History of Agag, King of AMALEK.

THe comfort which our former Medita­tion afforded us in the time of our greatest [Page 72] danger, hath need of a lit­tle Temper or Corrective, lest presuming too much on the protection of the Almightie, we let slip our Anchor, and make ship­wracke in the Haven, after we have escaped a storme in the maine Sea. The Ni­nivites at Ionah's preach­ing, repented in sackcloth and Ashes: Which may be a Document to us, not to put off our sackcloth too soone, lest we relapse into greater danger then we for­merly feared.

Security is a Cradle which rockes men into a spirituall lethargy out of which they seldome or ne­ver awake, till the sound of the last Trumpet call them [Page 73]to judgment. To prevent this fatall disease [...] will be good for us to meditate a little on the History of Agag, who was neerest Destruction, when hee thought himselfe most free from danger.

Hee had some reason to thinke himselfe secure, be­cause he was a Prisoner of War and therefore exempt from Death by the Law of Nations. He was a King, and therefore the more pri­viledged. He had beene spared by Saul, whose pri­soner he was, and who be­ing a King, had potestatem vitae & necis: yet, when he thought himselfe safe, it was worse with him then with the rest of the Ama­lekites, [Page 74]for they perisht on­ly by the sword in the treat of Battell, but he in coole bloud was hewed in peeces. Pejor est morte, mortis modus. This is an excellent mirror, wherein wee may contem­plate the fraile condition of Mankinde, and consi­der, that we are set in slip­pery places, and have no sure footing on any ground here on earth: being ready to fall, when we seeme to our selves to stand surest.

Our present Meditation shall propose,

1. The Danger of this Lethargike disease of Secu­ritie.

2. The Symptoms that in­dicate it.

3. Remedies to prevent it.

The Danger may be il­lustrated by Examples, The dange­rous estate of sinfull Security. I. Examples. de­monstrated by Reasons, and conuinced by the Autho­ritie of Scriptures. Hap­pie are they which can learne to be wise by others Folly, and avoid those Rocks which have ruind them. Agag is not alone, in saying, The bitternesse of death is past, when the sweetenesse of the Hope wherewith he solac'd him­selfe, was turn'd into Bit­ternesse and Gall. Hee hath company inough of those that thought as he said, and fared no better than hee did. When the men of Laish were secure (as they supposed) the Danites smote them with the edge of the [Page 76]sword, and burnt their Ci­tie, Iudg. 18.27. Nebu­chadnezzar judg'd him­selfe, Extra fortunae aleam, to bee out of the reach of danger, when walking Ma­jestically, in his Royall Pa­lace, hee said; Is not this great Babylon, that I have built for the House of the kingdome, by the might of my power, and for the Ho­nour of my Majestie? But while the word was in his mouth, he heard a voyce from Heaven, saying, Thy Kingdome is departed from thee, Dan. 4 30, 31. Bel­shazzar See Dan. 5.22. his sonne though hee knew all this, yet thought that nothing could shake him, when being guarded with a thousand of [Page 77]his Princes, and carowsing with them in the sacred Chalices of the Temple, he saw a Hand write on the Wall, which made his joynts to be loosed, and his Knees to smite one against the other: the losse of life and Kingdome being then denounced to him, Dan. 5. Sisera and Holofernes slept soundly; when Iael nailed the one to the Ground, and Iudith struck off the others Head.

Nor is this Disease pro­per to the wicked alone (whom wee have hitherto exemplifi'd) but Epidemik and common to all men: even to the Church Security, one of Eng­lands na­tionall sins. and Children of GOD. The Iewes, Gods ancient People, [Page 78]were seldome deliverd from any great perill, but soone after they drew on themselves, as great, or greater, by their supine Se­curity, and presumption of Gods mercy: as is cleere in the 78. Psalme, and the Booke of Iudges, through­out. Yea David Himselfe, a man after GODS owne heart, had a spice of this disease, as appeares in the 30. Psalme, In my prosperi­tie, I said, I shall never bee removed, thou Lord, of thy goodnesse hast made my Hill so strong, Ver. 6. but im­mediately, in the next ver. he confesses, that the Lord hiding his face, he was trou­bled, and then he cried to the Lord, and went to him right [Page 79]humbly, being neere death, or in great feare of it, as appeares by the verses sub­sequent. Thus danger ever treads on the heeles of se­curity, and oft trips them up. I will close these ex­amples, with our Saviours Parable, Luk. 12. the Apo­dosis or Application there­of, being common to all men, The rich man there, sung a Requiem to his soule, when immediately it was said, Thou foole, this night shall thy soule be taken from thee, ver. 20.

The Reasons hereof are evident. For, II. Reasons. when men feare least, they provide lest against danger. A Ci­tie is never more subject to Surprize, then when tis un­garded. [Page 80]The Trojans de­fended themselves bravely ten yeares together, while the enemy encampt before the Citie; but when the Greeks discamping, faind a Retrait, and came upon them unawares, the Town was suddenly taken, that held out so long. A Poët describing the overthrow of that famous City, the Metropolis of Asia, saith thus:

— Sic profanatis sacris, Peritura Troja perdidit pri­mum Deos. They lost their GODS, before they lost their Towne. Their Palla­dium had been stolne from them, which argued their carelesse security. In like manner, tis seldome seene, [Page 81]that men run any great ha­zard of life, livelihood, or liberty, but they first loose GOD by carnall security. David in the prementiond Psalm 30: ver. 7. Psalme, intimates the cause of his Trouble, Feare, and Danger, saying, Thou didst turne thy face from me: implying, that he had first turn'd aside from God, in the time of prosperity, when hee had said, I shall never be removed.

A second Reason, may bee drawne from the Pro­pension of our corrupt na­ture to Lust and Concupi­scence, whereto as we en­cline strongly, so the Devill tempts us hourely. Now sensuality hath never so much power over a man as [Page 82]in prosperitie, which ren­dring us secure, no mar­vaile if we fall into sensles stupidity, and never reflect on the bitternesse of Death. The Prophet relating here­to, ( Psalm. 32.) compares such to the Horse and Mule, which have no understan­ding, whose Affliction fires out corruption. mouths must bee holden with Bit and Bridle: that is, Afflicti­on, and Tribulation, which restraine men commonly from precipitating them­selves into such grosse sinnes as otherwise they were apt to fall into. Afflictio domat cupiditates, exerat fidem, co­ronat patientiam.

Inconside­ration, the common errour of the World; and the chiefe cause of all grosse sins and er­rors. See 2 Chro. 12.14.The last reason is defect of understanding, and want of sound Iudgement [Page 83]in most men, who seldome looke further then the pre­sent, and consider not what may fall out hereafter. De­mosthenes upbraiding the Athenians with Improvi­dence and incircumspecti­on, presented to them an innocent Foole, who being struck on the one Cheek, laid his hand on the place where he had received the blow, and being smit on the other did the like: never using either of his hands to defend himselfe from fur­ther blowes. Such is the case of mankind: Ubi dolor, ibi digitus: Wee are so possest with worldly busi­nesse, or so besotted with pleasures, that we never think on Gods Iudgments [Page 84]but while they are present; and if we escape, we con­clude (with Agag) The bit­ternesse of death is past: not considering, that so long as we carry sinne about us, we carry Nemesin à tergo, Ven­geance still dogs us, and (without Repentance) will at last overtake us.

III. Scripture Proofs. Scripture Authorities to confirme this point, are ob­vious to any that hath stu­died the Book of God, there being nothing more fre­quent, then exhortations to vigilancy, and dehortations from security. Yea the Prophets are therfore stil'd Watchmen, because they are appointed to watch over us, that when we sleepe in security (as the Disciples [Page 85]did, at the instant when the Shepheard was to be smit­ten and the Sheepe to bee scatterd) they might sound an Alarme in our eares, and rouze us to consideration of our danger.

In the Greek Anthology, we reade of a Physitian, who having two Patients, the one Lunatike, the other Lethargike, lockt them up both in one Roome, when he that was frantick did so beat the Lethargik, that he kept him from sleeping (by force) and so cur'd him: and (withall) so wearied himselfe with beating, that he fell a sleep, and recove­red likewise. If we apply this to our selves, it may serve to shew us, what a [Page 86] perillous disease a Lethargy is, which requires blowes to cure it, the smart whereof we may feele, and beare the Markes, a long while after. If therefore after some great crosse or dan­ger over-past, our carnall lusts desire to renew their acquaintance with us, the Vanities of the World al­lure us, or the Devill would perswade us to think, that the bitternesse of Death is past, yet, as we tender our owne soules, let us not give eare to those charming temptations, least (with Agag) we be hewne in peeces, when we least suspect it. Nemo tam Divos habuit faventes, Crastinum ut possit sibi pol­liceri: In our best health, [Page 87]wee cannot promise to our selves a Day: and there­fore, can never say, the bit­ternesse of death is past; since every Day, is a step to Death; yea every Houre and Moment. Our bodies are but earthen Vessels, which a small knocke will breake: so that they who have escapt a furious plague, may dye of a small Fever or surfet. Thus worldly dangers and disasters still hover over our heads, and compasse us round: and therefore none can truely say, that the bitternesse of death is past, but those only that are reconciled to God by Iesus Christ, who swal­lowed up Death in Victo­ry, and exempted his chil­dren [Page 88]from its sting and bit­ternesse. The danger of this spirituall Lethargie be­ing so great and impendent, let us consider, what signes or Symptoms thereof may bee found in our corrupt Natures, that perceaving our owne perillous estate, wee may seeke to prevent it, by applying such reme­dies as are proper and spe­cificall.

Symptoms of security.The first marke or signe of this foule disease, is a ml]n="1" giddie and vertiginous spi­rit; which is most visibly seene in Reprobates, who [...] madly after their owne wild lusts, and pursue their pleasure with such greedi­nesse, as apparently shewes, they have no sense nor ap­prehension [Page 89]of Death or Iudgement. These kinde of men the Psalmist paints in their colours, Psalm. 59.5. they offend of malitious wickednesse, verse 6. they runne to and fro, and about the Citie: Psal. 10. They care not for God, nor once thinke of him. These are entred into a Lethargie, be­ing taken in the head, and having lost regimen intel­lectus, whereby they might understand their owne dan­ger. Being thus infatuated, they wilfully runne into all kind of wickednesse, and so falling into the Devils snares, are taken captive by him at his will, 2 Timothy 2.26.

2 A second Symptome, in­dicating [Page 90]an inclination to security; is spirituall drow­sinesse, faintnesse and weari­nesse in Gods service. Spon­tanea lassitudo indicat mor­bum. This is ordinarily seene in the Vulgar sort of Christians, who are meere Nominals, and professe Christianity only for fa­shion. Sundry of these, as they do no hurt, (their ex­terior conversation being faire and unexceptionable) so they doe no good. They can say prayers, but can­not pray, as wanting the Spirit See Zech 12, 10 of Grace and Prai­er. They honour GOD with their lips, but their hearts Such learn Religion by Rote, not by Heart: having no regard of their owne soules, as appeared by their lewd lives. are farre from him. They goe to Church, to sleepe there: and heare [Page 91]Sermons; but with no at­tention to the Doctrine, nor intention to doe thereafter. These Carnall Gospellers may see themselves in the ordinary Pictures of Cain, and Abel: the smoke of Cains sacrifice being pain­ted descending to the earth, but that of Abels, mounting towards Heaven, intimating, that Cain serv'd God dully, heavily and perfunctorily: and Abel, with Zeale, Fer­vour and spirituall devoti­on. If we be thus qualified, wee may boldly approach the Throne of Grace: for, with such sacrifices God is well pleased.

Thirdly, we must ob­serve, whether we bee com­pleatly armd against our spi­rituall [Page 92]enemies, and well provided of Antidotes a­gainst spirituall Diseases. For if wee have laid by our Armes, tis an argument, that we feare nothing, and a shrewd signe that securi­tie begins to rocke us. If we have cast away our pre­servatives, it argues a strong presumption of a sound Constitution: wher­in, yet, we may deceave our selves, as the Church of Laodicea did, who thought her selfe rich, and to want nothing, when shee was poore, blinde, and naked, Apoc. 3.17. Physitians say, Athletica constitutio pa­rum distat a morbo; and therefore let him that thinkes himselfe so strong [Page 93]that he needs no Antidote, know that he is neere fal­ling into some desperate disease. Our Spirituall Armes are the Shield of Faith, the Helmet of Hope, the Sword of the Spirit ( Eph. 6.) and the Brest plate of Charitie, The Chri­stians A­mour of proofe. 1 Thes 5. ver. 8. which if we lay aside, and unharnesse our selves, (as he that returnes from War­fare) wee lye open to our enemies (who sometime make a Truce with us, but never firme Peace in this world) and therefore are in danger of a Surprize. Our preservatives, are Prayer and Repentance: which first, is a Catholi­con, an Ingredient that en­ters into all spirituall Me­dicines. [Page 94]if wee bee slacke, therein, and pray not al­wayes with all manner of prayer and supplication of the spirit, it is a signe, this Lethargik disease is grow­ing upon us.

4 Fourthly, it is expedient, to make a Synchronisme, or comparison of the Times, in which we have been in Adversity, and Prosperity, and to observe, how wee have been affected therein. In time of danger, we look up to God, wee bemone our selves, confesse our sinnes, professe our peni­tence, acknowledge Gods Iustice, implore his Mercy, prostrating our selves be­fore him in fasting and weeping: Wee (then) are [Page 95]diligent in hearing Gods word, and meditating ther­in; frequent in works of Mercy to the poore and needy, willing to communi­cate, ready to distribute, as seeming desirous (thereby) to lay up in store for our selves a good foundation of happie eternitie, 1 Tim. 6.19. Now let us examine our selves, whether in time of prosperity we have not coo­led or relented in any of these spirituall duties, in which we were formerly so fervent and diligent: whether our Zeale be not lukewarme, A memento for backsli­ding Hypo­crites. our Charitie fre­zen, our Devotion faint, our Prayers perfunctory, our service of God onely for­mall and superficiall; and [Page 96]lastly, whether we say not in our hearts, O that Ismael might live in thy sight! that so we might entertaine our old Concubine Hagar (the lusts of the Flesh) after Isaac the childe of Promise is borne. If we find in our selves any such Alteration, or disinclination from pi­ous duties, we may assure our selves, that Satan seeks to lull us asleepe in securi­tie.

5 Lastly, we must exact­ly observe, whether after deliverance from danger, wee have not omitted to glorifie our Deliverer, in imitation of that thankfull Samaritan, Luk. 17.15, 16. who being cured of his Leprosie by our Saviour, [Page 97] with a loud Compare Luk. [...]9.37. voyce glorified God, and fell downe on his face at Christs feet, giving him thanks. When God spar'd Ierusalem from the Plague, at the instance and intercession of David, 2 Sam. 24 17, 18. the Prophet Gad commanded him to erect an Altar in the threshing floore of Arau­nah and to sacrifice to the Lord: whence it appeares, that when we have recea­ved any blessings or deli­verance from God, he ex­pects, yea See Psal. 50.14, 15. commands, that we offer to him the Eucha­risticall sacrifices of Praise and Thankes. Which, if with the nine Lepers, ( Luk. 17.17.) wee faile to per­forme, it is a signe that the Enemy of our Soules hath [Page 98]so stupified us with securi­tie, that we dare not be so brutish as to put in practise that damnable Italian Pro­verbe, Fatto il voto, gabbato il santo: and consequently that he intends our eternall ruine, by perswading us to thinke, that the bitternesse of Death is past, and that God hath but one Arrow in his Quiver, which he hath shot over our heads only to affright us.

Remedies against se­curity.Having declar'd the symptomes of this sinfull Lethargy, we shall now pre­scribe some Remedies ther­of. In healing whereof I will passe over those that have the Grand Vertigo (formerly specified,) and send them all, to the Hos­pitall [Page 99]of incurable mad men, as being given over to a re­probate minde: for of such desperate sinners, the Psalms, (10. and 59.) are principal­ly to bee understood: yet the wilfull sinner that hath a lesse degree of the Vertigo, must not be given over pro deplorato, for though he be farre gone, Vertigo est diminuta Epilepsia. Fernel: and dange­rously infected, yet he may be recovered; as the Prodi­gall, being well pincht with Hunger, returnd home to his Father. They are bad Natures, that will not re­turne, when they are out of their way, till they smart soundlie for their Errours. Such, must have a Boaner­ges to thunder into their deafe eares all the Iudge­ments [Page 100]threatned in the book of God against obstinat sin­ners. Tophet must be pain­ted out unto them, flaming with fire and brimston, God must bee represented to them as a revenging Iudge and consuming fire. They must not heare a word of Peace, so long as the whor­domes of Iezebel and her sorceries are so many. They must bee threatned with Excommunication and exterminion out of the Assembly and society of the faithfull: and lastly, they must bee recommen­ded in the Prayers of the Church to Almighty God who must bee earnestly in­treated to open their eyes, mollifie their hearts, and [Page 101]give them a quicke sense of their sins, and of the danger whereinto they have cast them. These Remedies ap­pl'd, may (by the assistance of the Holy Spirit) awake them out of that spirituall slumber, and reduce them to the fold of that good shep­heard, who rejoyceth more for finding one lost sheepe, thē 99. w ^ch went not astray When they are once re­claimd, Mat. 18.13. salva res est: For when they feele their bur­then, they wil be induc'd to cast it off (as too heavy) and addresse themselves by in­vocation and repentance, to our Lord, Iesus; confessing their sins, aggravating every circumstance of them; and imploring His GRACE and Mercy, till they obtain [Page 102]both, Heb. 4.16. Lastly, they will set their hearts to seeke God, and (with the Spouse in Solomons song) never leave seeking their LORD and Saviour, till they have happily found him.

The next Symptome (ob­servable in carnall Gospel­lers) was a dull stupidity and drowzinesse in Gods service, which though not so dangerous as the Vertigo praemention'd, yet shewes their disposition to a Le­thargy. And although their chiefe Errand to the Church, bee to gaze or sleepe, or serve God pro for­ma, yet, as many followed Christ, more for Curiosity to see his Miracles, then [Page 103]for any devotion to His Doctrine, and yet (at last) some of them became His Disciples: so there may be some hope conceav'd of these Superficialists, that if one Sermon rowze them not, another Therefore M. Latimer wisht such to come to Church, though they came a nap­ping. may; and that they may meet with such a Chapter or such a Psalm; as may touch them to the quicke. Thus, one Ser­mon of Saint Peters, con­verted three thousand, Acts 2.41. who came about him, to heare onely what hee would say: (whereas in these dayes, three thousand Ser­mons can scarce convert One.) Thus, Augustine comming to heare Saint Ambrose at Milan, out of an impression of his Elo­quence, [Page 104]was caught una­wares, and of one Hereti­call Manichee became the greatest light of Christia­nity, that the Church en­joyd since the Apostles times. These faint and for­mall Christians must re­member and consider, that God is a Spirit, and will be worshipt in Spirit and truth: In truth: that is, in sincerity of heart, and not hypocritically, for fashions sake: In Spirit: that is, with Zeale and Fervour: not coldly and drowzily. Awake then thou that slee­pest supinely, and dreame not Read Ze­char. 7.6, 11 12, 13. that God will pro­tect thee or deliver thee from danger, if thou offer him the Sacrifice of fooles, [Page 105]and demeane thy selfe so profanely Profa ners of Gods Worship, encrease their owne condemnati­on, See 1 Cor. 11.29 and irreverent­lie in the house of Prayer, Eccles. 5.1. What though Ahab purchasd a temporall blessing with a formall shew and Vizor of Repentance? it profited not his Soule; and the Vengeance de­nounc'd against him, fell heavie on his Posterity. So may the cold Formalist, and profane Varlet prosper a while upon Earth; and though He goe to the grave in peace, his children may be hewd in peeces with Ca­lamities, for those sinnes of his whereof he had no fee­ling. Wherefore when thou seest the Clouds of Gods Iudgments gather, and some blacke Disaster threa­ten [Page 106]thee for thy sins, thou must imitate the Prophet Eliah, who when the storme approcht, girt up his Loines and ranne be­fore Ahab to Iezreel. 1 King. 1 [...].45, 46. If thou rowze thy selfe in that sort, to runne the way of Gods Commandements, then maist thou safely shelter thy selfe under his prote­ction. Eliah's Translati­on to Heaven in a fiery Cha­riot, is an Emblem of that inflamed Zeale which must mount us to Heaven. The Kingdome of Heaven (saith our Saviour) suffers vio­lence, and the Violent take it. Thus Iacob wrestled with GOD for a blessing, and prevailed. Tu quoque fac simile. Doe thou so like­wise, [Page 107]thou dull drowzie Christian, Such Lao­diceans are but halfe baked, as Hosea's cake was. Hose. 7.8. They ima­gin a grea­ter latitude in Religion then there is: so that they need not to bee zealous, nor make such post-hast to Heaven. that servest God betwixt sleeping and wake­ing: and remember what befell Eutychus, who was taken up dead, for sleeping at Saint Pauls Sermon, Acts 20.9.

The third marke of this spirituall Lethargy, like a Scorpion, carries about her, both her Poyson and Anti­dote. For when wee per­ceave our sinnes of Omissi­on, and the dangerous Se­quele thereof; wee cannot but know, that the Refor­mation must needs bee ad­vantageous to us. Seeing therefore that wee are in continuall Danger of our sworne and deadly ene­mies, the Devill and his [Page 108] Angels; it concerns us to be armd at all points, and stil to stand upon our guard, least being disarmd, we be sud­denly surprized. Gen. 14. Abraham having armd 318. of his own Family, and assisted with Aner, Eshcol and Mamre o­vercame 4. Kings, whom he surprised by night, when questionles they were dis­armd, and thought them­selves secure. From this vi­ctory of Abraham, some de­rive the first original of the order of Knight-hood, affirm­ing that he Knighted Aner, Eshcol and Mamre, for their good service in that expe­dition. However, Originall of Knight-Hood. we may thence conclude, that a handfull of men may de­feate great Armies, by the [Page 109]like stratagem. And seeing our spirituall enemies are innumerable of Devils, which are not only excee­ding potent, but ever vigi­lant, and ful of stratagems, it concernes us to put on the whole Panoply, or Armour of God, and to be sober and vigilant like good Christian Souldiers, resisting the De­vill with the sword of the Spirit, and retorting his fiery Darts with the shield of Faith. The same rea­son may induce us likewise to carry about us still our spirituall Antidotes: for, as long as wee live, wee shall have need of Prayer, and Penitence, which are the Cordials of the Soule. Wee came soule-sicke into this [Page 110]World, of Originall sinne, which being daily reen­forc'd with Actuall trans­gressions, will in time grow to a Pestilentiall Disease, and bring us to utter Perdition, if wee take not that Phy­sicke, which God the Phy­sitian of our soules hath prescrib'd in his Divine dis­pensatory, beseeching him daily on our bended knees to wash and purge us, in the sacred bloud of his onely Sonne and our only Savi­our.

But thou wilt say, thou art of a temperate disposi­tion, and findest thy selfe so well, as that thou hast no need of Physicke.

Be not deceav'd: Parum distat ab agroto, qui tantum [Page 111]sanus est: Hee is neere be­ing sicke, that is but well. Strength and Vigour are re­quir'd likewise, which are oft wanting in those that feele not their owne Indispo­sition. Againe, there are many secret diseases of the Soule which thou seest not, as Selfe-love, spirituall pride, vaine thoughts, strag­ling inordinate desires, Un­charitable Charitie ever inter­prets doubt­full things favourably. Conceits and the like, which are so much the more dangerous to bee cured, being so difficultly discern'd. Distrust there­fore thy owne Iudgement of thy selfe, remembring that, Prudentiae mater est diffiden­tia, Diffidence is the mo­ther of Prudence. For if thou examine thy life by [Page 112]the Rule of GODS Law, thou wilt finde thy soule full of a spirituall Lepro­sie, which nothing can cure, but the bleeding wounds of the immaculate Lambe of God, which taketh away all the sinnes of the World.

The 4 ^th note of our in­clination to that Lethargik disease, was the want of selfe-examination, viz. how we stood affected to holy duties in times of adversitie and Prosperity, respective­ly. If then wee feele the Pulse of our Soules to beate more faintly and weakely in our prosperous and flouri­shing estate, then it did when we were in Trouble or Danger, it is high time [Page 113]to looke to our selves, lest we fall into a Lethargy. For as the lest Declination of the Sunne from the Me­ridian, though insensible at the beginning, ever en­creases, till the Sunne bee set: so the lest relenting in the zealous M. Lati­mer being asked, why there was so much prea­ching, and so little pra­ctising: an­swered, De­est ignis: there wants fire, (viz. of Zeale. practice of Piety and Charity, will in short time prove a Retro­gradation; which will cast us mainly backward, and take quite from us, in the end, the light and Comfort of the Sunne of Righteous­nesse.

There are few men, that after they have sung Te Deum, for any great Deli­verance, will seriously re­member or thinke upon Miserere mei Deus; present [Page 114]Prosperitie making them secure of future Danger, as if they needed not to pray, Leade us not into Tempta­tion.

[A relation of the Itali­an Revels and Baccha­nals, the week before Lent.]They have a Custome in Italy, of putting out the Quaranta hore, (as they terme it) in the principall Churches, in the last week of Carneval, when Feast­ing, Dicing, Dancing, and Masking, with all sorts of licentious revelling, is shamefully priviledg'd a­mong them. During those fortie houres, they which have any Devotion, at­tend to the hearing of Ser­mons, fasting and praying for the Remission of their owne sinnes and of those that sinne in that time of [Page 115]excesse and loosenesse; which was the best peece of Pietie that I observed in the Ro­man Church. Weaknesse of Faith, is (in degree) Want of Faith. When we finde therefore a weake­nesse of Faith, a faintnesse in our Devotions, cold af­fection to God and good men, fewer Teares shed for sinne then formerly, lesse remorse of Conscience and dread of Gods Iudgments, we may well suspect in our selves a carnall and Carne­vall Securitie, which by all pious meanes wee must la­bour to prevent.

Howbeit, in this Syn­chronisme or Collation of the times of our Adversi­ty and Prosperity, I re­quire not in all points the same spirituall exercises [Page 116] without Variation, (as if there were no difference betwixt Christmas-day, and Good-Friday,) but a constant Tenour of serving God, all the dayes of our life, with­out intermission or remissi­on of the essentiall duties of Religion: that, as in Affli­ction we call'd on him for deliverance, so being deli­verd, we forget not to glo­rifie his Divine Majesty, as he hath See Psal. 50. ver. 15. and 23. commanded us: having ever a watchfull eye to our selves, that our Zeale to his service relent not, nor our Charity to our neighbour wax Coldnesse is a Symp­tom and de­gree of death. cold; and learning of holy Iob ( ch. 9.) to feare all our workes, as knowing, that wee are to worke out our salvation, &c. as wee are taught, Phil. 2.12. which [Page 117]is not to bee understood, that we are to bee so feare­full, as to doubt of the end: [if we continue in our faith,] but to be so carefull, and punctually circumspect, as to omit no means thereto con­ducent.

The last signe, indica­ting a propension in our soules to carnall security, was the Omission of the Spirituall Sacrifices, of Praise and Thanks, after any blessing, comfort, or deliverance receaved from God. To remedie this, re­quires only an inspection in­to the Booke of GOD, where wee shall finde in­numerable Precepts and Precedents, seconded with most gracious promises, [Page 118]exciting and even enfor­cing us, to that heavenly exercise of glorifying God for all his Mercies. Moses in Deuteronomy, doth preach to the Israelites and mainly presse on their Soules and Consciences, two chiefe Doctrinall Points: viz. Obedience; and Thanks­giving. This was the Re­verend Patriarchs Practise, who never receav'd any blessing, The ancient practise of Piety by Gods true servants; worthy our imitation. but immediately wee reade of an Altar by them erected: yea, if they found but Water for their Cattell, they gave to the Wells they had digged, sig­nificant Names, expressing their Gratitude. The Israe­lites deliverance at the Red Sea, produced the Song of [Page 119] Moses. The Victory of Ba­rak, the Song of Debora. The birth of Samuel, the Song of Hanna. The birth of the Baptist, the Song of Zachary, and the Annun­ciation of our Saviours Nativity; the Blessed Vir­gins Magnificat. The Pro­phet David hath left us on­ly seven penitentiall Psalms, but his Eucharisticall psalms of Thanksgiving, are very numerous: not omitting to compose an Hymne of praise, for every signall fa­vour that hee receaved at the hands of God.

Motives and Reasons, im­pelling yea compelling us to the performance of this duty, are many.

First, among Ethniks, [Page 120]and meere Morall men, In­gratitude is reputed the Me­tropolis of Vices: and in­grate persons branded with the greatest infamy. Ingra­tum dixeris, omnia dixeris. It is a violation of naturall Iustice.

2 Secondly, Partem benefi­cij reddidit, qui gratias de­dit: He hath in part requi­ted a benefit, that returnes thankes. The Prophets de­mand was, Quid retribu­am? arguing, that some kinde of retribution was due to God for his blessings, Ex aequo & bono: the neglect whereof, must needs bee adjudg'd a violation of na­turall Equity. Gratitude a due debt. Doe yee thus requite the Lord, ye Fooles? saith Moses. See Deut. 32.6.

3 Thirdly, Gratitude for Mercies receav'd, is the next way to purchase more from God: as the servant in the Parable, that improved the pound left with him by his Master, was made Ruler over tenne Cities, Luke 19, 16.17.

4 Fourthly, whosoever is truely thankfull to God, will endeavour to expresse his gratitude by Obedience, ex­tending it to the whole course of his life, and to all the divine Commandements: not taking liberty in any one sinne, but striving to avoid all: nor omitting any Duty of Piety or Charity, but con­scionably The Law may bee kept sin­cerely, though not fulfilld ex­actly. performing all; like Zachary and Elizabeth, who walked in all the Pre­cepts [Page 122]and Ordinances of the Lord, unblameably, Luk 1.6. As God never ceaseth to bestow his blessings on us, so should wee incessantly serve, laud and magnifie him, all our days. In which heavenly exercises, if wee continue, constant, faithfull to death, wee shall receave a Crowne of Life, Revel. 2.10.

Fifthly, this holy Duty, is full of comfort and content­ment, and a singular solace to the religious soule. O praise the Lord (saith the Prophet) for it is a good thing to Sing Da­vids Psalms with Da­vids spirit. sing praises to Our God, yea, a joyfull and pleasant thing, to be thank­full, Psalm. 147.1. If we delight in this heavenly [Page 123] Singing of Psalmes to Gods glory. Melodie, and soule-ravi­shing Harmonie, it is impos­sible we should ever forget God. Therefore it is an Antidote of Soveraigne vertue against worldly se­curitie.

6 Lastly, the celebration of GODS Name, re­duces to our memory the Dangers and disasters that we have past, ( Psalm. 54.6, 7.) and those sins of ours likewise that occasioned them. The consideration whereof may deterre us from sinning, and teach us to stand in awe of the Di­vine Majesty, Psal. 4.4. lest by committing new sinnes, wee pull on our Heads new punishments: according to that terrible Commination of [Page 124]God: Deut. 32.23. I will heape mischiefes on them: I will spend mine Arrowes upon them: and verse 42. I will make mine Arrowes drunke with the bloud of the slaine, &c. Let us therfore ( as Moses there adviseth, ver. 46.) set our hearts Hardnesse of heart, the cause of In­considerati­on, Mark. 6.52. compard with, 2 Chr. 12.14 un­to all these words, lest after we have escapt the sword of Saul, we be hew'd in peeces by Samuel. All relapses into sinne or sickenesse, are ex­treme perillous. Recidi­va pejor Radice. Recidiva­tion aggravates the crime, and makes the latter end worse than the beginning: as Saint Peter testifies: (2 Pet. 2.20.) who resem­bles such Delinquents to dogges and hogges: ver. 22. [Page 125]Wherefore, let us not pro­voke to anger our heavenly Father, our gracious Redee­mer, and sweet comforter. Sinne no more (saith our Sa­viour, Iohn 5.14.) least a worse thing befall thee: that is; sinne no more wilfullie: doe what thou canst to a­void it. Shun whatsoever hath any tincture of sinne. Detest it, as the bane of thy soule, Numb. 16.38. and abhorre thy selfe for it. Desire to forbeare all sinne, and that desire shall exempt thee from the Guilt or Pu­nishment. Turne Hagar out of doores. Crucifie the Flesh, with the Affections and lusts. Crush the Cocka­trice in the shell. Non no­cent peccata praeterita (saith [Page 126]Saint Augustine) Si non placent praesentia. Grace re­sists and subdues corrup­tion. Sins past cannot harme us, if sinnes present doe not please us. Be vigilant therefore, and keep an eye upon thy selfe, and all thy actions, and de­signes. Make a covenant with thine eyes; and set a strict watch on thy lips; that thou offend not. Let Gods Law Qui diligit legem di­ligit Regem. and Word be a Lan­terne to thy feet, by which thou maist order thy steps: then, if thou slide, thou shalt not fall: and if thou fall by infirmitie, Dominus supponet manum, the Lord Iesus shall raise thee by his Power, and not See Isaiah 41.10. permit thee to be attempted above thy strength. He is full of compassion, and will not [Page 127]deale with us after our sins, nor reward us according to our Wickednesse; for hee knowes whereof wee are made, and remembers, that we are but Dust.

Let us then wholly fixe our mindes on God, and embrace the divine Coun­sell of our blessed LORD and Redeemer: Watch and pray, that yee enter not into [Page 128]Temptation. Mat. 24.42.46. Watch, for yee know not in what houre your Lord commeth. Blessed is that faithfull and wise ser­vant, whom his Lord when he comes, shall finde so doing. But, if wee say in our hearts (with the evill servant, ( Mat. 24.48.) Our Lord de­layes his comming, and ther­upon abandon our selves to all excesse of sinning, fol­lowing our unsanctified af­fections and extravagant lusts in all security, the Lord will come upon us in a Day when we looke not for him, and cut us in peeces, as Agag, when he lest expected it. Let us remember, there is Dies & Deus ultionis, a day and a God of Vengeance: that we must shortly appeare be­fore [Page 129]His dreadfull Tribu­nall, who is a Iudge, for wisedome, infallible; for Iustice, inflexible. Behold, death is at our doores, and Iudgement hovers over our Heads, we cannot therefore conclude, that the bitternesse of death is past.

If therefore wee have any 1 Pet. 2.3. Taste of Grace, any sense of our Mortalitie, any Impression of Eternitie; any resentment of sinne (which raignes every where, to the subversion of States, and destruction of Soules) let our conversation be honest, modest, sober, pure, and holy, as becomes the Children of God, that wee may so im­prove to our selves, (by re­pentance and amendment [Page 130]of life) this grievous visita­tion, that the blessed Angels in Heaven may rejoyce at our conversion, and our Mercifull Father bee plea­sed to continue to us His gracious protection. For, the Angell of the Lord, the volant minister of his Venge­ance, being still abroad with his sword drawne (as appeares This was written in the time of the great plague in Italy and Savoy. by those horrid spectacles of Mortality, eve­ry where visible) it con­cernes us All to humble our selves under the mighty hand of God. And as in pro­sperity, wee may not pre­sumptuously say, The bitter­nesse of death is past: much lesse, in this time of Pestili­tie and tribulation, ought we to sleep in securitie: lest [Page 131]wee be worthily branded with that stigmaticall Mark which is set upon Ahaz: (2 Chro. 28.22.) This is that King Ahaz: What had he done, that the Spirit of the Lord should point at him with his finger, in that sort, above all the rest of the Kings of Israel and Iudah? the reason is there rendred: In the time of his distresse hee trespassed yet more against the Lord. This is that King Ahaz. These things (saith Saint Paul) are Examples, for us to reflect on: and are written for our admonition, upon whom the ends of the World are come. 1 Cor. 10.11.