faith that albeit all the world went from God in these extremities to many vnlawfull meanes yet he would sweetly rest in God and seeke for lawfull meanes onely here hee speakes of euery other faithful beleeuer as of himselfe that he also must haue this particular faith For a man must not onely haue faith concerning Gods prouidence as at other times but I must also beleeue that God in this speciall visitation hath a most speciall care of me and hath commanded his Angels to watch ouer me And for this cause all the promises are particularly applyed to this beleeuer from the beginning to the ende of this Psalme verse 3. Surely he will deliuer thee from the s◅are c. verse 4. Hee will couer thee with his wings and his truth shall bee thy shield verse 5. Thou shalt not be afraid c. verse 7. A thousand shall fall at thy side and it shall not come neare thee verse 8. Thou shalt onely see the reward of the wicked verse 11. Hee will giue his Angels charge ouer thee to keepe thee verse 12. They shall beare thee c. verse 13. Thou shalt walke vpon the Lion c. Wherefore thou must striue to haue this particular and speciall faith in troubles The 10. verse seemeth vnto me to containe this argument Hee that with all good conscience watcheth ouer his wayes and so endeuoureth with all his might to walke with his God in sinceritie of life and soundnesse of heart hee shall be deliue◅ redin the Pestilence Thou art one of them which striue with all good conscience to serue the Lord thy God and doest endeuour that no cause be giuen that thy father now in his anger shall s◅ite thee with the Pestilence Therefore hee will deliuer thee THe Lord saith in an other place that when the dayes of famine come he will not famish the soule of the righteous and to the true worshipper which serueth him in truth of spirit he saith The Lord shal blesse thy bread and thy water I will take away all sicknesse from the mids of thee The Prophet here teacheth vs as the Apostle that Gods children must auoyd all occasion of sinne or to speake yet more strictly as the holy spirit speaketh all shadow all likenesse or appearance of sinne So some godly Interpreters vnderstand that place The Psalmist as I iudge here compareth vs to wise and faithfull children which are most watchfull least by any the least meanes they giue cause of offence to their good parents And surely all arguments of our heauenly fathers loue and mercie considered in our election creation redemption regeneration adoption continuall preseruation euerlasting saluation we are of all other the most foolish and vnkind childrē if we study not chearefully to obey and carefully to auoyd the offence of so mightie so louing so gratious and so bountifull a father vnto vs. Againe if this watchfulnesse must be found alwaies in vs how much more euen then when our almightie Father in the continuance of his anger as Ieremie saith consumeth his enemies and chasteneth his owne people Therefore at this time specially all the wise sonnes of God tremble to displease him and studie to please him Psal. 2. 4. Question That a good conscience is a speciall preseruatiue against the Pestilence A Good conscience saith Augustine very well is the paradise of the soule and surely so an euill conscience is the very hell of the soule And Chrysost◅me calles the good conscience the good countenance of the soule because this conscience alone can approch boldly to the throne of grace Wherefore this good conscience is one of the greatest blessings wee haue on earth Now for as much as it is a thing most dangerous to bee deceiued in our greatest treasure and to take drosse for gold good for euill and euill for good let vs therefore be the more circumspect and carefull first to know and learne what this great grace is Secōdly let vs wisely examine ourselues whether we possesse it haue it in truth or ignorantly be deceiued as most mē be Lastly after iust triall and examination had of our owne hearts if we finde it in our selues let vs labor with all our strength to cherish it preserue it if we finde we haue it not let vs neuer giue our selues any rest but contend in all the meanes appointed to come to Iesus Christ that he may giue it vs for he alone can giue it and strength to keepe it Conscience is described of some to be a liuing lawe in our hearts which stirreth awaketh driueth vs vnto good things I suppose wee may truly describe the conscience first generally on this manner Conscience is an inward remembrancer in our minds and hearts witnessing eyther with vs or against vs of all our thoughts wordes and workes The cause wherefore the Lord hath put this remembrancer in man is this a small light and weake knowledge would soone lve hid and be as buried in him by reason of the corruption of our hearts and affections therefore the Lord hath left him this feeling as a keeper and a watch to awake him to marke and espie all his secrets and continually to present him vnto the iudgement seate of God that nothing may be lost in obliuion and this keeper men say to be as a thousand witnesses to testifie with vs or against vs euen of of all our secrets a great controller of Atheists euen in their secret chambers The seate of this remembrancer is the vnderstanding yet for that it is found sensibly to smite the heart therefore the holy Ghost euer seates him there So Salomon noteth speaking to Shimei Thou knowest all the wickednesse wherevnto thine heart is priuie that thou didst to Dauid my father And the Apostle saith that the great peace keepeth the heart and mind in Christ Iesus And the Author to the Hebrewes Your heart being pure from an euill conscience Eccles 7. 24. Lastly that this witnesse or remembrancer will be with vs or against vs at all times and that in Gods presence the Apostle testifieth Rom. 2. 15. The Gentiles shewe the effect of the Lawe written in their hearts their conscience also bearing witnesse and their thoughts accusing one an other or excusing before God The first diuision of the conscience is this the conscience is either 1. Good or 2. Euill 1. Of the good conscience SAint Peter 1. 3. 21. saith that a good conscience is a quietnesse of mind after we be perswaded of the grace of God in Christ being then readie without feare to present our selues before him Heb. 10. 2. The holy Ghost to the Hebrewes calleth it a conscience purged from dead works to serue the liuing God If the Heathens did so much reioyce in their good consciences which were but counterfeit in respect of the consciences of the faithfull how much more should we desire to know and reioyce to finde and endeuour to keepe
Phisition and take heed of wicked ignorant bold empyricks which kill many men and yet feare nothing because they be not called to their accounts according to good lawes for this cause prouided And let the poorer sort with good aduise and counsell if they can haue any vse Maister Phaers medicines in his short but learned Treatise of the Pestilence which he wrote of purpose for the benefit and comfort of the poore I haue added a fewe medicines of Maister Phaers because of some emptie pages they may serue at a neede and by Gods grace do some good when better counsell is wanting A most precious Electuary against the Pestilence for the rich TAke Cinamome elect one ounce Terra sigillata 6. drams fine mirre 3. drams Vnicornes horne one dram the seed and rinde of citron rootes of Dyptany burnet TormeÌ„tille Zedoary red coral ana draÌ„s two yelow saunders foure scruples red saunders two scruples white bene and red flowers of marygolds ana one dram Iuory raced Scabiouse Betonice Offininis tunicae appellatae seed of Basile the bone of a Stags hart Saffron ana two scruples make a fine powder adde vnto it of Bole armoniake preparate two ounces white sugar three pound and with a sirrup of Acetocitate citri make a goodly electuary and keepe it in a glasse Or this forme with lesse cost and quantitie TAke of the rootes of Dictamu tormentil bole armeni prepared that is washed with water of Scabiouse terra sigillata ana 6 drams of the roote of Gentian and of the roote of butter-burre of Betonie called in the shops Betonice tunicae Ana 2. scruples red saunders one scruple Iuorie raced the barke of Citrone of red corall of the bone of a stags heart of the roote of Zedoary ana halfe a dram of most pure perles of both kindes of been ana 2. scruples fragmentorum quing lapiduÌ„ pretiosorum ana one scruple amber good Vnicornes horne ana halâ—…e a scruple of gold and siluer leaues three of each mingle all these make a fine pouder If the Pestilence commeth with great excesse of heat take one dram and drinke it vpon Rose water and vineger but if yee feele it cold take it in a draught of wine and couer you with clothes so that ye may sweate as long as is possible for without doubt it is a present remedie as I my selfe haue oftentimes proued For the poore the best I finde is this TAke the roote called Petasites in Latine in English the butter-bur growing by the water side drie it make fine powder of it giue it the sicke If the Pestilence commeth with heate take three drams of it in Rose water and vineger but if it come with a cold giue it in a draught of wine and cause him to sweate as long as he can endure it To ripe the botch TAke Mallowes the rootes of holihock onions as much as shall suâ—…fice wash them and seeth them in water and afterward bray them in a morter with powder of linseed and of Fenâ—…greke a good quantitie of swines grease fresh laying on the plaister euerie day once To breake the botch SOme lay on it a plaister made of figges soure leuen and reisins without kernels braied and incorporate altogither in oyle of camomill To mundifie the botch AFterward mundifie the place with a salue made of yolkes of egs fine barly flowre and a litle hony or oyle of Roses Medicine for incarnation LAst of all for the perfect incarnation take the iuice of Daises with a litle waxe make a soft oyntment and vse it or ye may lay thereto any other salue incarnatiue as ye are wont to do in other cleane sores FINIS Psal. 105. 45. Deut. 28. 47. Ps. 78. 10. 17. Ps. 81. 13. Ann. 1588 Ann. 1589. Psal. 107. 18. Psa. 78. 37 An. 1592 Psa. 78. 37 An. 1593 Anno. 81. An. 188. Ioachim Camerar synopsi de peste pref Euseb. in chro An. 254 Act. M. P. 74. Lauathr seâ—… de peste Ann. 530. Euseb. lib. 9. cap. 8. 8. cap. 16. sub fine 7. cap. 21. An. 540. Euagr. lib. 4. c. 24. 2. c. 6. An. 1359 Anno. 1521. Act. M. P. 682. Anno. 1576. Anno. 1577. Ioachim Camerar insynopsi de pâ—…e Petrach ex millenis qui busque hom vix 10. super essent Num. 25. 9. Psal. 106. There was avehement Pestilence in England Anno. 348. Act. M P. 484. and. Anno. 1314. Anno. 1591. Anno. 1592. Oâ—…diseases 8351. An. 1593. Carnal and irreligious feares presumption and securitie Abolog c. 8. Leu. 13. 46 2. Kin. 15. 5 Mat. 13. 14. 15. Esa. 6. 9. Fat things want sense and feeling Deu. 6. 7. 8. 9. Gen. 18. 19 Exod. 12. 26. Iosh. 24. 15 The godly tremble to heare see your childreÌ„ and seruants in the streets Ps. 101. 7. Gen. 35. 2. Ep. to Phil. Deut. 21. 18. 20. 2. Sam. 24. 25. Sic exoratus est Iehouah terrae * Yet the Iewes think it to bee a Psalme of Moses Three daieâ—… 2. Sam. 24. 16. 〈◊〉 25. The parts * or dwelleth Sense * Latibulum Tremell * Beseter * IithlouaÌ„ â—…bserue 1. Foure sorts of men in troubles diueâ—…sly affecâ—…ed Iâ—…b 3. 16. Heb. 11. 6 Rom. 14. Io. 6. 9. Math. 13. 58. Mat. 6. 5. Mar. 16. 14 Luk 8. 25. Matt. 8. 10. 13. Matth. 9. 22. Math. 9. verse 29. Matth. 15. verse 28. Mar. 10. 15 Luk 8. 50 4. Tractat de IdoloruÌ„ vanitate Leuit. 26. Deut. 28. Serm. 2. de mortal Math. 9. 2 Psal. 28. Dauid smitten with the Pestileneeâ—… 2. Kin. 20. Heb. In the argument of this Psalme Leuit. 14. 37. Num. 12. Lib. 7. cap. 11. Ier. 15. 15 Psal. 32. 5. Luk. 7. Heb. 10. 35 Tertul. de patientia Heb. 11. 3â—… 32. 2. Chron. 14. 16. 1. Sam. 30. 6. Hest. 4. 14 Dan. 3. 17 Heb. 11. 2. Tim. 1. 12. a Ge. 56. Pro. 12. 2 Io. 14. b Act. 8. c c Ps. 119. 112. d 2 miT 4. 7. Psal. 56. The second part or confirmation of the former doctrine by an argumeÌ„t of experience Habak 2. 4 Chap. 24. 15. Luk. 1325 Mat 7. 13 Obseru 2. Verse 12. 2. Cor. 1. 3 4. * or Pestilence of sorrowes or mâ—…st noisome The third part of this Psalme or application of the former docrine here begins Pl. n. for superlatiâ—… I doo not ground this vpon the metaphoâ—… * Mortalibus miserabile hoc imprimis est impendentem tantam perniciem ne odore quidem sentire nos posse Fernel 14. c. 1 1 King 8. 37. a 2 Sam. 24. 14. b Ezec. 14 19. Leuit. 26. 25. Num. 14. 12 c Exo. 9. 15. Ezec. 38. 22. 11. Ier. 29. 1â—… Causes of the pestileÌ„câ—… What the pestilence iâ—… Fernelius Lib. de abditi Sed a venenato inquinamento acrei infuso 〈◊〉 bi quos sâ—…pe dixi causam occultam habere Wherefore the plague is more grieuous in summer than in winter Vnsauourie streets giue strength to the Pestilence The first
otherwhiles takes vp against vs the same scourges which he hath prepared for the vngodly yet assuredly he will giue vs but his fatherly correction and hee will cause vs to vnderstand that all the chasticements of this present life are not worthy the great glory the sonnes of God shall receiue in the life to come Heere let vs dayly with Ieremie in our visitations crie with open mouth O Lorde take mee not away in the continuance of thine anger The Psalmist saith hee casts foorth signes of his feare anger indignation and wrath wheÌ„ he smites a people with the Pestilence Psal. 78. 49. And let vs striue mightily to bee comforted and to rest patiently by faith in Iesus Christ. First let vs endeuour to receiue by faith an answere from Gods spirit that our sinnes are couered and pardoned and this answere shall more reuiue and comfort our hearts then all the cordials in the world can reuiue the spirits or any partes of the outwarde man Secondly let vs mightily call for the confirmation of our faith that wee may haue patience The daughter of God Patientia Dei alumna saith Tertul for this is a soueraigne preseruatiue against this euill for want of this vnbeleeuers are like birdes in lime or snares which the more they striue to escape the more they are limed and snared It is wonderfull what comfort and courage faith by patience may worke in all true beleeuers This kept Asa when 20000. Ethiopians came about him to deuour him he was greatly inuironed had a strange deliuerance This comforted Dauid when he was ready to be stoned God gaue him great courage Hee comforted himselfe in the Lord his God and receiued a wonderfull deliuerance Likewise Hester in her most dangerous attempt for the preseruation of Gods people Hannaiah Mishael and Azariah and all the Martyrs of God in the world were euer encouraged by faith patiently to beare for the truth sake al the tortures torments which the world could lay vpon them So let vs in the like straites whatsoeuer of warres famine and pestilence cast our selues by faith into Gods bosome and desire that by patience we may possesse our soules in peace and say with P. I know whom I haue trusted Faith in Gods prouidence and faith in the redemption goe togither We can neuer truly trust him with our bodies if wee trust him not with our soules And againe if we doubt of his fauour in earthly things we must needs much more doubt of the same in heauenly things Triall of our faith in Gods Prouidence 1. If wee do not in the good day and in prosperitie attend well the meane of saluation and store vp on soules with comforts we shall be emptie in the euill day when it commeth 2. If we be not sust perswaded that all euil inuentions corrupt imaginations either bred in vs by our owne corruption or iniected into vs by the malice and craft of men or Angels be grieuous sins before the Almightie 2. if we do not mourne for our secret thoughts inward back-sliding falling from God 3. if this holy mourning cause not in vs a holy hatred detestation of all vaine shifts and wicked inuentions of the world we shall not possibly stand in the euill day All professe an asfiance trust in Gods prouidence but vnlesse they trust in his word thier rest is vaine and will deceiue them in the euill day A man must therefore with Dauid Psal. 119. 114. say on this wise O Lord thou art my refuge and shield that is I rest on thy prouidence but note the euidence of this faith and my trust is in thy word for hee that doth not know beleeue reioyce trust in Gods word he can haue no faith in Gods prouideÌ„ce God promiseth things temporal things eternall his word containes generall promises and particular promises for all wants of body and soule generall as Ioh. 1. Heb. 13. 56. I will neuer leaue thee nor for sake thee The beleeuer must answer in hart ô Lord thou art my refuge and my trust is in thy word particular for wants Ps. 34. 10. They which seek the Lord shall want nothing that is good To which voice answer with a beleeuing heart O Lord thou art my refuge my trust is in thy word 4. If we haue hope in Gods prouideÌ„ce we must take heed that we indent not with the Lord for any thing but simply giue vp our selues to him seeking Gods grace at al tâ—…mes and with all our hearts and let vs aske other things as pleaseth him for wheÌ„ wegiue these outward things to the Lord theÌ„ will he soonest giue them to vs againe Thus did Dauid in his affliction 2. Sam. 25. 26. If the Lord say I haue no pleasure in thee behold here I am let him do to me as seemeth good in his eyâ—…s 5. Wee may not aske earthly things as signes of his fauour neither must we esteem the want of these things as tokens of his displeasure THE 2. LECTVRE Verse 2. I say to the Lord O my defence and my fortresse my God is he in whom I trust HEre the Psalmist speaketh of his owne saitâ—… and experience desiring thereby to teach and confirme others The sense is this Let the men of this life seeke rest and comfort where they please I am thus resolued haue purposed in all troubles plagues c. first to flie vnto the Almightie shadow of gods most graciouâ—… protection And as I beleeue so will I speake in my heart before God and with my mouth before men that the Lord is my fortresse and the God in whom I will trust O my defer e. The word signifieth a place of refuge to shelter our selues in a great tempest q. a. I will seeke my protection ô Lord vnder thy wings And my fortresse The word signifieth a place of defence in warres Thus by many metaphors the Prophet desires to assure vs what a sure refuge God is vnto his faithfull people in all their troubles In whom I trust On whom I set all my rest and not on the secondarie causes or external meanes on which all vnbeleeuers stay themselues and therefore if these faile them they dispaire or be at their wits end Ier. 17. 5. Cursed be the man that trusteth in man and maketh flesh his arme and withdraweth his hart from the Lord. And continually Ps. 40. 5. Blessed is the man that maketh the Lorde his trust In this verse we may obserue a good mark of a true beleeuer to run to God when most men run from God as in all extremities we daily see It is a most hard point to practise to diuert from the common rode of the wicked in euils and to betake our selues to gods helpe and holy ordinance The men of this world liue daily by examples but we must liue by faith we must be resolued as was Iofhua howsoeuer other men
Pestilence 3. To what ende the Lorde thus smiteth his owne people in the Church with the Pestilence and what vse we are to make of this and of all kindes of afflictions To come then to the Booke of God first let vs learne I say wherefore the Lord hath sent in all ages this destroyer into the world And next we will in like manner consider of the instruments and meanes whereby the Lorde poysoneth the Elements and so smiteth man with the Pestilence And lastly to what ende hee thus proceeds in execution of his feareful iudgements The causes which moue the Lorde to persecute the worlde vniuersally with the Pestilence are the intollerable sinnes of men and in the Church these speciall impieties and wickednesses which followe as motiues and causes of this euill are offered vnto our wise and godly consideration First I sinde that ignorance contempt and negligēce in the pure worship of God causeth the Lord to smite vs with the Pestilence Moses saith to Pharaoh Exod. 5. 3. Let vs goe three dayes iourney into the wildernesse and sacrifice vnto the Lord our God Then hee addeth this reason Least he bring vpon vs the Pestilence or sword Contrarily to the true worshipper it is said The Lord shall blesse thy bread and thy water and I will take away all sicknesse from the midst of thee A second cause is infidelitie and rebellion against the word and the holy ministrie of the same Thus saith the Lord Num. 14. 11. 12. How long will this people prouoke me◅ How long will it be ere they beleeue me Here is the cause I will smite them with the Pestilence Here is the effect A third cause is this to trust to the creatures in extremities and not in the Lorde as to men and armour in times of warre this was Dauids sinne for it is said Sathan stood vp against Israel and prouoked Dauid to number Israel 1. Chron. Chap. 21. verse 1. Here is the cause So the Lord sent a Pestilence and there feli of Israel seuentie thousand men verse 14. Here is the effect Contrary vnto this sinne is the patient resting of the faithful vpō god in aducisities to whom it is said Who so dwelleth in the secret of the most high shall abide in the shadow of the Almightie A fourth cause wee finde is spirituall and corporall whoredome and all superstition whatsoeuer of this cause Moses writeth Num. 25. and Dauid Psalme 106. 28. 29 They ioyned themselues vnto Baal-peor and did eate the offerings of the dead thus they prouoked God to anger with their owne inuentions thus farre the cause the effect And the Plague breake in vpon them A fifth cause is blasphemie and all the prophanation of the most great and glorious name of God and the want of a due feare and reuerence in his worship according to his name power and maiestie If thou wilt not feare this glorious and fearefull name of the Lord thy God Here is the cause want of reuerence of God and all that is contrary to this feare all prophanation of this great name of God the effect followeth Then will I make thy plagues wonderfull and the plagues of thy seed euen great plagues and of long continuance and sore diseases and of long durance all the diseases of Egypt e◅ery plague c. A sixt cause is the gracelesse contempt of the holy word and of the messengers and Ministers of the same Thus saith Ieremie to the Iewes in Ierusalem which would not be taught by Gods word and despised the Prophets of God chap. 29. 18. I will persecute them with the sword with the famine and with the Pestilence Here is the effect first the cause followeth because they haue not heard I. obeyed my word saith the Lord which I sent vnto them by my seruants the Prophets c. In the seuenth place all the sins of Sodome pride fulnes of bread want of mercy idlenes c. may be numbred These caused the famine warres and pestilence in Zedekiahs miserable kingdome Ezech. 16. 46. 47. and Iere. 29. 17. 18 And the eight cause is the affliction grieuance of Gods people Tyre and Sidon they shal be smitten from the Lord with the pestilence saith Ezechiel for afflicting Gods people I will send her pestilence and blood into her streetes the cause is added they shall be no more a pricking thorne vnto the house of Israel nor a grieuous thorne Eusebius speaking of the famine warres and pestilence in the East parts vnder Maximinius and at the same time in Rome and West parts vnder Maxentius he sheweth the cause in these wordes Quis autem sicausam tantorum malorum inquirat persecutionem aduersus nos motam causae loco assignare dubitauerit c. Who shall doubt to affirme that the persecution or affliction of Gods Church and people was the cause of all the euils that fell vpon the world vnder those two Tyrants for tenne yeares space for when they gaue libertie to the Christians their plague ceased To the same purpose he writeth againe in the same story shewing how all the calamities which came vpon the world they are sent from God for the affliction of his people Let the ninth cause bee the abuse of the holy Sacraments as in generall of all diseases so no doubt one especiall of the pestilence Thus the Apostle speaketh For this cause meaning the abuse of his Sacrament first many are weake secondly many are sicke thirdly many are asleepe i. dead already I. Cor. 11. 30. This also is a generall impietie which hath ouer-spread Citie Towne and Countrey for Saboths and Sacraments be exceedingly prophaned by reason of the blinde ministrie of the land Christ is not preached his diuine mystries be not opened to the people The precious and the vile are alike accepted to the Lordes Table The idolater and blasphemer the murderer and bloody man the adulterer and whoremonger the vsurer and oppressor are thought worthy men to sit and feast with Iesus Chaist The tenth cause the Lorde Iesus saith the Pestilence is one of the messengrs of his comming These messengers some of them are long before Luke 21. verse 12. as persecution for the Gospell Before all these they shall lay hands on you c. Some not long before as famine warres Pestilence earthquakes c. verse 9. But after these the ende followeth not by and by some shall be euen in his comming verse 26 the powers of heauen to be shaken the Sun to be darkned the Moone to loose her light the starres to fall the whole frame of heauen to passe away with a noise 2. Peter 3. 10. the element◅ and the whole earth to consume away with heat and lastly the great signe of the sonne of man shall appeare The Plague then in these times is the sword of reuenge drawne foorth against all nations when the Lorde sendeth it for the contempt of the Gospell of
Iesus Christ and to proclaime vnto men that if the execution of this iudgement cannot preuaile against their securitie the Lord himselfe commeth speedily to the generall iudgement to sweepe away all sinners from the face of the earth and to cast them into a place of torments where they shall haue plagues farre exceeding the plagues of Egypt not only in body but also in minde not for a day or two but for euer They shall haue plagues without end The eleuenth cause If any yet would know wherefore the Lord sweepeth away so many thousands in the world among Pagans with this beesome of destruction let him take a veiwe of the plagues of Egypt most terrible and dreadfull for besides the reuenge of his people the Lord mentioneth often another cause namely the manifestation of his power and might which he will haue knowne as by his mercies among his people so by his fearefull iudgements vpon his enemies Exod. 7. 4. and 5. By great iudgements the Egyptians shall know that I am the Lord Chap. 9. 14. I will at this time send all my plagues vpon thine heart and vpon thy seruants and vpon thy people that thou maiest know that there is none like me in all the earth The twelfth and last cause may bee this againe in the Church among Gods people the reuenge of the couenant of the Lord for where the Lordes Lieutenants and keepers of his couenant the magistrates are slow to draw forth the sword of iustice there the Lord telleth vs he will draw forth his owne swords of famine warres and pestilence Leuit. 26. 14. 15. If ye will not obey me nor doe all these commandements and if yee shall despise mine ordinances either if your soule abhor my lawes so that ye will not do all my commandements but breake my couenant c. verse 25. I will send a sword vpon you that shall auenge the quarrell of my couenant When you are gathered in your Cities I will send the Pestilence among you Deut 28 15. If thou wilt not obey the voyce of the Lord thy God to keepe and doe all his commandements c. verse 21. The Lord shall make the p◅stilence cleaue vnto thee vntill he hath consumed thee the Lord shall smite thee with a consump◅on and with the feauer with a burning ague c. verse 27. the Lorde will smite thee with the hotch of Egypt with the ◅rods and with the scab and with the ◅ch that thou canst not be healed Now then condering the premises may not we heere out of the Lords booke more certainly declare the causes of the pestilence than the learned Pl◅an can doe and let vs not now thinke it strange that the Lord so smites vs in a short and light plague but rather let vs admire and extoll his mercies with all the praises we can for considering the grosse ignorance the great Atheisme the beastly epicurisme the prophane blasphemies the wicked periuries all the intollerable prophanations of Gods holy name the abuse of the Lordes Sabbothes the great contempt of Gods holy Ministerie word and Sacraments vncleannes adulteries incest fraud deceite vsuries and all manner of oppressions with infinite more sinnes amongst vs is it not a most admirable and miraculous mercy that wee bee not continually consumed with all the iudgements of the Almightie within these few yeares the Lord first began with a famine which sinote al the parts of the whole land not long after he made vs al to tremble with the sight of a most bloody Nation which came to deuoure vs now in the last place he hath called vs by Pestilence to a sin◅ere obedience vnto his Gospell The first iudgement was soone forgotten◅ the second hath giuen vs no instruction The Lorde grant this third and last of the Pestilence may open the eyes of his people Great plagues and iudgements argue great sinnes assuredly and great sinnes call for great iudgements I conclude this question with the wise mans golden sentence Though a sinner do euill an hundred times and God prolonge his daies yet I know that it shall be well with them that feare the Lord and doe reuerence before him but it shall not bee well to the wicked he shall be like a shadow because he feareth not before him THE 3. LECTVRE Verse 5. 6. Verse 5. Thou shalt not bee affraide of the feare of the night nor of the arrow that flyeth by day Verse 6. I meane the Pestilence that walketh in the darkenesse and of the Plague that destroyeth at noone-day TO passe ouer the allegories of which some are not vnprofitably nor vnfitly here vnderstood by diuers of the learned Interpreters I thinke it sufficient to commend vnto Gods people that sense only which the scope of the whole Psalm◅ leadeth me vnto I vnderstand here therfore in all these sweet promises by all these metaphors and borrowed speeches that great euill which the Prophet before verse 3. in naturall and proper tearmes hath called Deber hauoth The grieuous Pestilence or the pestilence of griefes that is most grieuous In the fift verse The Pestilence hath two fit names 1. The terror of the the night a metonymie of the effect for the cause because this sicknesse breeds many terrors feares in the night 1. Because the night is a sollitary time and solitarinesse doth encrease feares 2. Because of the darkenesse of the time for as all light brings comfort and boldnes so all darknes workes feare and discouragement in the sound much more in the weak and now most of all when a man is readie to walk into the valley of the shadow of death where is wont to be alwaies some agonies and great causes of feare Psal. 23. 3. 4. 3 The night breedes fearefull dreames which in time of the Pestilence increase terrors Iob in his affliction crieth out because hee is terrified with the visions of the night When I say my couch shall relieue mee my bed shall bring comfort in my meditation then fearest thou with dreames and astonishedst me with visions my soule choseth rather to be strangled and to die then to be in my bones When the Lord mindeth to amaze his enemies with any terrors hee powreth his iudgements vpon them in the night season when hee would shake all Egypt hee slew one euen the first borne in euery house in Egypt at mid-night and it caused a dreadfull crying and lamentation throughout the whole land Exod. 12. 29. 30. 33. It was the night time whē the Lord slew 185000. in Senacharibs campe that so he might beat downe the great insolencie of that proude enemie of his people First the Pestilence is called the arrow that flyeth by day So Dauid called it Psal. 38. For that it comes inuisibly if mē be not wel sighted they cā hardly discerne how it flies Secondly for that it comes swiftly a man can hardly auoid it Thirdly because it strikes suddenly as an arrow doth when men thinke
that thereby hee may haue entrance into vs againe Finally to end this point and to come vnto our purpose againe there is nothing we ought in all our liues to bee more carefull of then to striue to discerne betweene the true the blessed and most comfortable peace of Iesus Christ in our hearts and consciences and the false peace and most dangerous and deadly sleepe of carnall and benummed consciences where Sathan dwelleth That if wee haue the one we may with all our might endeuour to preserue it and if we be miserably deluded and so endangered by the other wee may with all speede come to the meanes appointed in the Gospell of Iesus Christ for our deliuerance Great and deadly is the sleepe of all Atheists hypocrites and carnall men before Sathans face by the light of the Gospell bee discerned They are like men which haue drunke some deadly poyson they can but sleepe and delight in sleeping and yet perswade themselues in this miserable security that all is wel Our Sauiour rendereth a reason of this when he saith Sathan watcheth them with all his strength munition armour and with all violence stâ—…uing to keepe blinde in this state all he can to the day of death There can bee no true peace before Christ by his word and spirit cast forth Sathan out of the mindes and hearts of men as long as men loue darkenesse and hate light as long as the sloniâ—… slintie polluted heart ' and conscience remaineth the peace and sleepe is to be suspected to be Sathanicall Secondly before Christ giue peace hee must needes warre with Sathan Luk. 11. 21. In this warfare the prisoner that Christ taketh which fought against him is the soule of man c. a man therefore must be captiuat and so in soule humbled vnder Christ before true peace in Christs kingdome that peace therefore which is before humiliation is to be suspected Thirdly where Christ hath ouercome there his goood spirit watcheth for hee will not leese any that he hath found Io. 10. 28. Where that spirit is there hee worketh true sanctification of soule spirit and body I. Thess. 5. 23. Where therefore true sanctification is wanting the peace is dangerous and to be suspected But of this more in an other question Now to returne to that wee purposed let vs consider briesly whether the wicked spirites are Gods instruments and messengers to smite vs with the Pestilence The Lorde vseth no doubt as in many other of his iudgements so in this the ministerie of Angels good and euill Hee maketh his Angels like the windes and his ministers are like a flame of fire It was as it seemeth to me a good Angell which with his sword drawne flew so many thousands in Israel in Dauids time Howbeeit Augustine saith hee can neuer remember that the good Angels execute any iudgements vpon any good people And it was the Angell of the Lord that flew in Senacheriâ—…s campe in one night 185000. And they were good Angels which came to Sodome and Gomor when it was destroyed with fire and brimstone It was likewise the Angell of the Lord which smote proud Herod that hee was eaten of wormes Act. 12. 13. Yet Iosephus saith hee sawe an Owle or a Diuell in that likenesse ouer his head presaging that miserable death And he addeth there followed great tormentâ—… in his inwarde parts His grandfather was eaten of lice but this Tyrants death sâ—…meth to be of some sore griping and guawing wormes in his bowels hee was made wormes meate saith Saint Luke It may be hee was tormented of lice without and wormes within But they were euill spirits and Sathans angels which plagued Aegypt Psal. 78. 49. 50. Hee cast vpon them the fiercenesse of his anger indignation and wrath and vexation by the sending out of euill angels hee made a way to his anger hee spared not their soule from death but gaue their life to the Pestilence And sathan is saide to fill Iobes body all ouer with most pestiferous botches and biles One saith the diuell gathereth of the first seeds of nature and applyeth them to some matter and so can produce strange effects but how farre hee can proceede in nature it is hard to iudge The diuell is limited two wayes First hee cannot out-reach nature Secondly the will of the Lord so saith hee the diuell can bring pestilence famine biles for he knoweth of what causes these euils do arise And an other reuerend diuine saith The wicked angels are Gods instruments in the pestilence working by naturall causes So the diuell is said to send the godly to prison but by meanes of tyrants Reue. 2. 10. and chap. 6. 8. 9. verse 1. At the commandement of God the windes are in like manner sent foorth by euill angels from the which windes doubtlesse it is manifest that many infections of the ayre and this infection chiefly doth arise And Augustine vpon the Psalme 78. hee is of iudgement that the good and euill Angels can vse these visible Elements and by them effect many things As men saith he can vse them not onely to sustaine life but also according to the measure of their knowledge most artificially both in sundrie supersluous trisles and in diuers mechanicall effects There be three sorts of maladies wherâ—…by the wicked are plagued and the godly chastened of the Lord. The first kinde is meere naturall the second is meere diabolicall the third is mixt Meere naturall I call all those which haue their causes knowne in nature discerned and cured not by rude Empyriâ—… but by the learned in the practise of Phisicke as the ordinary common diseases among the people Meere diabolicall I thinke wee may câ—… those euils wherein no cause appearâ—… to the most perfect and learned Phisition but some secret cause that is some wicket spirit sent of God to distemper the body and to cause the naturall faculties and parts of the body eyther not to be able to performe their duties or to benumbe the body or to do farre more with greater strength and violence then nature alone can effect such were those the scripture cals dâ—…moniaci possessed of diuels or holden of diuels or as some learned men reade inspired by diuels In which most grieuous affliction Sathan doth most commonly bereaue the possessed of the vse of common sense and reason working in them beside their ordinarie course of nature straunge effects euen such as the most iudicious both Phisitions and Diuines cannot ascribe to any other cause but to Sathans effectuall working There is great wisedome and heede to bee taken in helping and healing such at this day for it is not done by coniuration or diuination as Popish Priestes professe and practise but by entreating the Lord humbly in fasting and prayer I see no warrant we haue to talke or question with Sathan for hee is the Lords executioner hee hath sent him what authoritie then haue wee to commaund
him to depart where God hath sent him A Prince or Magistrate is offended with a subiect for some disloyaltie an Officer is sent to imprison him shall hee or any other charge the Officer in the Princes name to let him alone and not to touch him Is it not their way onely to pacifie the Prince and so the Magistrate will commaund the Officer to surcease euen so where God sendeth Sathan his executioner to arest any person in any forme or manner in body or minde the onely way no doubt is to entreat the Lord to be pacified and to rebuke Sathan Againe we reade often that Sathan tormented many in sundry most grieuous diseases which I call the third and mixt kinde for by secret poysons hee hath made them incurable to the best practitioners in Phisicke in all ages The good woman mentioned Luke 13. verse 16. shee is saide to bee bounde of Sathan 18. yeares and to haue a spirit of infirmitie And such were many lunatikes and may be to this day they had a disease of causes partly knowne partly vnknowne Matt. 17. 15. Maister haue pittie on my sonne for he is a lunatike The learned deriue the cause of this euill from the Moone as the name importeth because they haue obserued that such as are borne in the change are thus pained but note what the Euangelist addeth and wee shall see the secret cause of it verse 18. Iesus rebuked the diuell and hee went out of him and the childe was healed in that houre Here then we see a disease in part naturall in part sathanicall And maister Caluine hee saith that experience teacheth vs howe this disease dooth increase and decrease according to the course of the Moone yet this lets not but that Sathan can put in his effectuall working in the naturall meanes Neque tamen hoc obstat quo minus sathan naturalibus medijs suos impetus permise uenit The woman also mentioned Marke 5. 25. labouring of an issue of bloud twelue yeares may seeme to be grieuous on this manner for some cause or causes seene to bee secret and vnknowne such be sathans practises for it is said shee had suffered many things of the Phisitions and had spent all shee had and it auailed her nothing but she became much worse and this woman was one of Gods elect for shee heard afterwardes these gracious wordes Daughter thy faith hath made thee whole goe in peace and be whole of thy plague Of this third and last kinde I iudge to bee our common plague and pestilence at this day My reasons are First it is partly naturall for if there were here no naturall cause then those whom the plague hath infected cannot doubtlesse so much as bee cased much lesse healed by naturall remedies but this second to bee very false our common sence and experience dayly teacheth vs. Secondly it must haue also some secret cause for the learned as I haue before noted cannot finde it to arise of any elementall qualitie in nature But my greatest and surest ground is this the word of the Lorde speaketh it plainly that the wicked spirits are his messengers and his instruments for this purpose If any doubt of this let him looke into the iudgements which were inflicted vpon Egypt and Iob by the ministerie of wicked spirites for so the Psalmist speaketh they vexed and tormented Egypt with wonderfull plagues They turned the water that was in the riuer into blood They which can corrupt one element for the destruction of mankind can corrupt another the water with blood the avre with the pestilence But wicked spirits did the first therefore they can doe the second when and where God permitteth Againe they which can poyson the water with frogs may poison in like manner the aire with pestiferous exhalations euill spirits did the first ergo Thirdly they which cā destroy beasts with the morraine may as easily destroy men with the Pestilence the wicked spirits did the first and therefore can doe the second Exod 9. 3. Fourthly they which can breed scabs and blisters can breed the pestilence cha 9. 10. Lastly the destroyer which flue so many in one night throughout all Egypt with the Plague can plague in like manner to this day where and when he is sent hee was an euill angel saith Dauid he sent euil angels he gaue their life to the Pestilence In Iobs story wee see sufficient demonstrations for this purpose They which can bring downe fire from heauen to destroy beastes may in like maner poison the aire and men with the pestilence the wicked spirits did the first Ergo can do the second Secondly they which can driue windes and tempests together to beate downe houses most violently may be as fit instruments to execute the like iustice and iudgements in the pestilence the wicked spirits c. Thirdly they which can poison the soules of men suggesting and breathing most pestilent motions into the mindes of men to their destruction can much more easily poyson their bodyes when GOD sendeth them for that purpose But Sathan did that first wee see in the Sab◅ans and in the Chaldeans and in all the pestilent crewe of rebellious sinners at this day hee driueth them before him as men driue beastes saith August Ergo. Lastly he that would plague that blessed man of God Iob with most grieuous poyson and torments in his bodie can doe much more vpon all the wicked enemies of God and vessels of wrath and the like also vpon Gods good people to this day but Sathan and his wicked spirites smote Iob with most pestiferous vlcers or pestilentiall carbuncles or biles scabs and sores most noysome Wherefore these wicked spirits may and doe no doubt serue the Lord in the like iudgements to this day And for this cause some of the learned Interpreters haue sayde these two names vsed in this Psalme Keteb and Deber are the names of certaine euill spirites which poyson the ayre with pestilent and venimous exhalations Of all the premises let vs conclude that wee must in this visitation of the Lorde principally lift vp our mindes aboue the secondarie causes Winter Sommer colde heate drought moisture all the elementarie qualities and fasten our eyes vpon the mightie hand of GOD who when and where it pleaseth him sendeth foorth his raunging hunter this olde Dragon these venimous Aspes and bloodie Lyons Sathan and his wicked spirites against vs as in the warres and famine so likewise in the pestilence the Scriptures speake often that the wicked spirites flye about and doe many euils as Iob 1. 7. 2. 2. 1. King 22. 22. Matth. 12. Luke 8. 31. Ro. 16. 20. 2. Cor. 12. 8. Ephe. 2. 2. 6. 11. 1. Pet. 5. 8. 9. But how agrees these Scriptures with Saint Peter◅ words 2. Pet. 2. 45. wee read that the Angels which sinned were cast downe into hel and deliuered into chaines of darkenesse to bee kept vnto damnation so Iude verse 6. They are reserued in
euerlasting chaines vnder darknesse vnto iudgement of the great day A. In the beginning God did so but afterwards for the execution of his iustice and will hee suffered some part of of them to slie about in the aire but at his pleasure he can shut them vp againe in prison for proofe Reuel 9. 1. 2. The bottomlesse pit opened by an Angel and thence come foorth many euill spirits This same bottomlesse pit is shut vp by an Angel Reu. 20. 7. and Sathan is bound a thousand yeares Thus it appeares now and then they are shut vp and againe loosed when the Lord wil* therefore they intreat Christ Luke 8. not to cast them into the deep in hell Luke 16. 25. so Matth. 8. 24. Iames 2. 19. And thus farre of the causes mouing the Lord and of the instrumentall and secret causes which the Lorde vseth to smite his people with the Pestilence Now let vs not be brutishly secure and senslesse as the vngodly be but let vs make a holy vse as of all the Lords chasticemēts so of the pestilence comforting euery man himselfe by the word of the Lorde on this manner as followeth First I consider the Pestilence and the like calamities on Gods people to be Gods holy visitation to call men to a serious and a publique humiliation before him that their iniquitie may bee purged and this is all the fruite he desireth euen the taking away of their sinne Hee doth not punish willingly Iere. Lam. 3. 33. And that this is all hee desireth when he smiteth the Church with the pestilence may appeare For the Prophet saith that he contends in measure with it in the branches thereof not simiting them as hee doth the Gentiles And this we shall sinde in due time true if wee compare his lenitie with vs and his fierce wrath vpon many citties in the Popes dominions Conferre Pet. 1. 14. 15. and 2. Chap. verse 12. 18. Secondly I consider the Lords chasticements as effects of the great and certaine decree of God vpon mee Rom. 8. 28. what God hath decreed must come to passe God hath deered to make the Saints through afflictions that is all maner of chasticements whatsoeuer conformable to the image of his sonne Christ The best beloued Sonne wanted not rods all the life hee liued vpon earth and therefore I must not otherwhiles want them I must beare many crosses on earth before I shall be crowned with Christ in heauen Thirdly I know Christ seeth dayly all my sores all my griefs all my paines all my troubles all my teares they are as well knowne vnto him as if they were distilled by drops into his bottle and the number of them by iust account set downe in his register Psal. 56. 8. Thou hast counted my wanderings put my teares into thy bottle are they not in thy Register Fourthly I consider all these greeuances of this life as vndoubted seales of mine immortalitie for the Lorde hauing decreed to bring mee to immortalitie to blisse voyd of all miserie c. The effects of his decree I know and see in my vocation Iustification and sanctification but the life promised as yet I finde not because of my manifold afflictions wherefore I shall vndoubtedly finde it when this life is ended Eiftly I learne in Gods booke that the diseases of the body and all other afflictions of this life they are oftē sent vpon Gods people and holy seruants to worke in them a more serious humiliation for the sinnes of their youth either because they were neuer throughly humbled for them or least they fall dangerously into the same sinnes againe Psalm 25. 6. Remember not the sinnes of my youth nor my rebellions but according to thy kindnesse remember thou me euen for thy goodnesse sake O Lord. And Iob complaineth chap. 13. 26. Thou writest bitter things against me and makest me to possesse the sinnes of my youth Fiftly I consider also that God would haue vs his children beaten as for their owne sinnes so also that he may awaken his enemies and tell them that for their intollerable sinnes their destruction sleepth not 1. Pet. 4. 17. Iudgement must first beginne at the house of God if it first begin at vs what shal be the end of them which obey not the Gospell of God Sixtly I see and know the corruptions of mine heart to be so many and the dulnes and dimmesse of my minde to be such that if I were not often by the crosse brought to hearken and to obey I should neither vnderstand aright the Lords reueiled will nor practise it with any sincerity in my life Psal. 1 19. 71. It is good for me that I haue bene afflicted that I may learne thy Statutes Iob. Chap. 33. verse 16. God openeth the eares of men by their corrections Maister Caluin in his Preface on the Psalmes saith that if God had not exercised him with manv afflictions he could not wel haue vnderstood many Psalmes Seuenthly I finde also another great comfort in all mine insirmities and greeuance◅ I haue heard and knowne the faithfull to confesse Christs presence more familiar sweet and comfortable in their aduersitie then prosperitie and this I finde true in like manner And the rather I obserue this for that the Apostle speaketh thus of himselfe I will reioyce rather in mine infirmities that the power of Christ may soiourn with me therefore I take pleasure in mine infirmities in reproches in necessities c. And I finde true that prosperitie breedes dangerous pride and carnal securitie I sayd in my rest I shall neuer be mooued for thou Lord of thy goodnes hast made my mountaine so strong but thou didst hide thy face and I was troubled then I cryed to thee O Lord and prayed to my Lord. Psal. 30. 8. Eightly I gather also by afflictions experience and this both worketh in me a Christian sympathie compassion towardes other men in their miseries and teacheth mee how to comfort them as I haue beene comforted of the Lorde 2. Cor. 1. 3. 4. Blessed be God euen the father our Lord Iesus Christ the father of mercies and the God of all comfort which comforteth vs in all our tribulation that we may bee able to comfort them which are in any affliction by the comfort wherewith we our selues are comforted of God for as the sufferings of Christ abound in vs so our consolation aboundeth through Christ. Wee gather experience of Gods loue of our weakenes Rom. 5. 2. 3. Iames 1. 2. strength to endure cōtempt Lastly I consider death whether by pestilence or otherwise as the complement of my mortification for in mortification I am crucified and die dayly but in death I shal finde the full destruction of the whole bodie of sinne The Phisitions say death is the last phisition which endes the most grieuous pangs and dangerous diseases by Phisicke incurable so I know that death shall put an ende to all the euils that Sathan sinne and the
haue so accounted it Gen. 15. 15. Thou shal come to thy fathers in peace and shalt be buried in a good old age So Gedâ—…on is buried in a good age Iudges 8. 32. And Dauid full of daies riches and honour 1. Chron. 29 28. Surely olde age and gray haires is a Crowne of glory to the righteous and godly man For thus the holy Spirit speaketh Age is a Crowne of glory when it is found in the way of righteousnesse but all things are turned into sinne and accursed to the wicked and vngodly Againe Gods children are more satisfied here on earth with a fewe daies then the wicked are with Nestors yeares And concerning long dayes in heauen there shall be dayes continually and no more nightes The heauenly Ierusalem hath no neede of the Sunne neither of the Moone to shine in it for the glory of God doth light it and the Lambe is the light of it The 6. and last promise I will shewe him my saluation This promise of all the rest is most comfortable And here two things must be considered First who see their saluation or to whome it is shewed Secondly where and when it is shewed vs and seene by vs. For the first not euery man can see into this mysterie no not euery professour of the Gospell first he must be as he is described in this Psalme a faithfull man a godly man a righteous man watchfull ouer his wayes a deuout man fearing God the Lord doth assure such in time by his good spirit of their election adoption vocation and euerlasting saluation Rom. 8. 15. Eph. 430. All the faithfull ought to striue daily in all religious seare to come to the knowledge and the full assurance by faith of their saluation Secondly if thou demandest when and where the faithfull see their saluation I answere that they see it both on earth and in heauen first in earth they see it as in a glasse two waies â—…st by saith when they see Christ and haue the assurance of his benefits in their hâ—…ts by the holy spirit secondly by â—…eeling when they â—…eele the power and vertue of Christ working in them true moâ—…ficaton and sanctification of life Again they see their saluation in heauen when they come to the present possessioÌ„ of that crown which is purchased for them then shall they no more see darkly for â—…ohn saith We know that when he shâ—… appeare we â—…all bee 〈◊〉 him for we shall 〈◊〉 as he is and be with him where he is 10 17 〈◊〉 24. Note here 〈◊〉 â—…sts and Athâ—…sts till the Lord 〈◊〉 your eyeâ—… with his eye â—…alue you can neuer but doubt of your saluation for he alone doth shew it whom and where and when he will To be short this is a most soueraigne comfort for all Gods people and euer hath bene in all paines and griefes of this present life plagues persecutions and all euils whatsoeuer Iob reioyceth in his miserie saying I am sure my redeemer liueth and I shall see him c. THE 7. LECTVRE The seuenth Question Of the visâ—…ation of the sicke which dutie must also be â—…erformed by some chosen faithfull and discreet men in the Pestilence Iames 5. 14. Is any sicke among you let him send for the Elders c. WE haue already shewed very cordâ—…all and precious preseruatiues both against many euils and specially against the Pestilence And yet there is one more which is giuen vs of the Lord no lesse profitable and effectuall then the rest And this is that comfortable visitation of the sicke which containeth medicines of wonderfull vertue to be ministred by the righteous and religious Elders or holy Ministers vnto Gods people and by the wiâ—…e godly brethren one to an other in all their maladies In the visitation of the sicke Iames teacheth vs what the sicke or visited must doo 1 He must send for the Elders verse 14. 2 Acknowledge his sinnes verse 16. 3 He must beleeue verse 15. 4 He must pray with them verse 16. Secondly what the visitors must be 1 The Elders verse 14. 2 The Elders of the Church verse 14. 3 Faithful men verse 15. 4 Righteous men verse 16. 5 Zealous men 6 Mercifull men 7 Men of one accord Thirdly what the visitors must do 1 They must come to the house of mourning verse 14. 2 They must teach and admonish the patient verse 16. 3 They must striue in fasting and praier for him verse 15. 4 They must pray tn faith verse 15. 5 They must perseuer and expect a blessing assuredly Is any sicke let him send for the Elders 1 HEre againe with Iames wee see that sicknes as all afflictions of this life is common to all the godly with the wicked poore rich strong and weake in faith there is no exception nor priuiledge here to free any man 2. S. Iames would haue the sicke man to sheâ—…e his faith loue by sending first of his own accord for the Elders of the church to instruct him and to pray for him and to comâ—…ort him so the Elders seeing his desire his loue feare shall be stirred vp in a greater affection and compassion towards him againe 3 Wee must here note also wherefore the holy Ghost sends vs first to these spirituall Phisitions of the soule before wee call for the other of the body which must not be despised And this hee doth that these holy men may take a view of the spirituall causes of our euils and labour to remoue them for then our naturall griefs are both soonest holpen most soundly cured so Christ begins his cure Mat. 9. 2. by remouing first the spirituall causes Thy sinnes are forgiuen thee And surely this we finde daily true by our experience that when phisicke â—…res without the Lord as it were the sores plagues of their soules become more dangerous incurable for being nothing humbled nor bettered by the Lords chasticements they walke more boldly in their old sinnes when they recouer health thâ—… before Now lâ—… 〈◊〉 examine with all diligence what speciall points S. Iames commendeth vnto vs concerning the visitation of the sicke First hee saith the Elders must be sent for by these Elders the holy spirit vnderstandeth else-where the holy Ministers chiefly and with them the godly brethren which were their helpers in their ministrie and spirituall seruice vnto God and his church men of knowledge wisedome experience and godlinesse without rebuke Secondly hee saith not one but many Elders not one Elder for here in this spirituall seruice as in many other corporall actions that is true which the Preacher saith Two are better then one Againe the loue iudgement experience faith feeling and praier of many must here be more effectuall and comfortable then of one And yet here cases no doubt may ofteÌ„ so fall out as that some one most rare most expert and wise messengers of the Lord must be sought for albeit as Iob