vilenesse oâ—… our sinnes wholely before the throne of thy iustice that wee finde it to be a throne of grace and mercie vnto vs in Iesus Christ our Lord. Now O Lord the searcher of the hearts and reynes thou knowing this to be the humble and single desire of our hearts we flye vnto thee for refuge beseeching thee by thy holy spirit to worke in vs a clearer sight of the wisedome of our Lord Iesus Christ whereby our mindes may be further cleared from blindnes and we haue a clearer sight of the whole misterie of our saluation in him and graunt vs God a fuller perswasion of the discharge of all our sinnes in his death and of the imputation of his righteousnesse vnto vs in his resurrection that the guiltinesse of our conscience may daily more and more goe away from vs and peace of the same be confirmed in vs especially in the time of our temptation and trouble the day of our death and the houre of iudgement And next most mercifull Father graunt vs a more powerfell experience of his death killing sinne in vs and of his resurrection raising vs vp vnto a new life that daily we may be lesse sinfull and more holy righteous and sober in this present life that so also wee may haue a more sure and stedfast hope in his redemption and may more strongly resist the vanities of this world in false pleasures profits and glories and more patiently endure all manner of miseries of the same which may befall vs vntill his glorious appearing when he shal come to bee glorious in his Saintes and made maruellous in all those which beleeue in him Amen Furthermore O Lord whereas we are priuie to our selues or it is knowne vnto others or vnto thee that thereby any sinne or sinnes more strange in vs through our corrupt nature or custome or the temptatioÌ„ of others or of the tempter we beseech thee that there we may labour to finde the precious death of our Lord Iesus Christ more powerfull in subduing the same and whereas through vnabilitie of nature want of meanes or grace wee are weaker in any duties of well-doing there wee may striue to finde the vertue of his glorious resurrection more effectuall in raising vs vp in meanes of life so that our familiar corruptions being cured and our speciall infirmities beeing relieued wee may be also endued as with generall graces meete for all Christians so with such peculiar graces as may be meete for our callings and inable vs to gloriâ—…ie thy holy name build vp others in well doing and treasure vp the fruites of a good conscience for our selues at all times and especially in our neede And in this behalfe the desire of our heart is that thy holy spirit worke in vs the renouncing of our reason so farre forth as it is blinde and the crucifying of our affections so farre forth as they be corrupt that so wee may offer them vp with soule and body in sacrifice of humiliation and that hauing receiued these graces we may also oâ—…er them vp in a sacrifice of obedience vnto thy gracious Maiestie And wherein soeuer wee haue doe or shall with thy graces obey thee wee desire to offer vp thy graces our obedience and our selues in a sacrifice of thankesgiuing and praising of thy holy and blessed name through Iesus Christ our Lord Amen All thy waies O Lord we acknowledge to be mercie and truth we beseech thee therefore giue vs the holy fruites of all the good meanes thou hast heretofore wrought our good by as thy holy and sweete promises preached vnto vs red of vs meditated vpon by our selues or conferred of with others the prayers thankesgiuings Psalmes Hymnes of our selues our friends and thy church thy sacred Sacraments the ministeric of thy holy Angels the coÌ„munion of thy Saints admonitioÌ„ which hath bin giueÌ„ vs for our good most humbly entreating that we may haue sanctified vnto vs the remembrance of thy former mercies bestowed vpoÌ„ thy church vpoÌ„ any member therof or vpoÌ„ our selues either in benefits or in crosses albeit our nature is most impatieÌ„t either of reproches offred vnto vs by our enemies or any iniuries by our friends yet herein we feruently aske of thy wise and mercifull goodnes that wee may reape a good fruite euen of such euill meanes And because wee grow to be acquainted with the pride of ourspirits and sloathfulnesse of our flesh and fewe meanes are left vs and many offences by our selues conceiued by others and Sathan offered do alreadie and are daily like more to assaile vs O Lord thou which hast bene our God euen from our first birth especially since our new birth bee thou the God of our middle age yea of our old dayes if wee liue so long vntill thou finish the last worke of our new birth begun and continued thus farre in vs. To this ende we aske of thee that we may vow and receiuing grace from thee wee doo vowe to vse all these forenamed good meanes of our saluation more mercifully then yet euer we vsed them in vsing of them wee aske more feare of thy Maiestie faith of thy promises purenesse of our hearts loue vnto others and withall blessing and fruite more aboundant that our latter workes may be better then our former Wofull experience O blessed Sauiour teacheth and moueth vs to call vpon thee as for these former things so to be preserued and protected by thy almightie and mercifull grace from our owne corruption to come from all Sathans temptations and accusations from all manner of contagion of the vngodly in their iniuries reproches and in their benefites praises their sorceries inchantments yea from any hurt of thy children as they be not regenerate from any hurt by thy creatures so farre forth as any of these things may hurt our saluation Former experience Ô mightie God and mercifull Father ought not onely to teach but also to enforce vs to giue thee thankes praise and glory for thy former mercies vpon vs and thy Church bestowed but wherein thou hast prouided for vs many arguments of strength of faith or ignorance forgetfulneâ—…e negligence and want of reuerence of thy mercies receiued minister iust cause of humiliation and therefore in some faith in and thankfulnesse for thy former mercifull blessings and yet in much weakenesse in the merits of Iesus Christ our Lord with our whole heart we beseech thee giue vs a good portion of thy spirit to call carefully thy benefites to our remembrance wisely to vnderstand them and reuerently to regard and truly to be thankfull for them in minde in heart in word and deed through Iesus Christ our Lord and onely Sauiour Amen Wee beseech thee most mightie God and mercifull Father to make partakers of our praiers and thankesgiuings all the whole Church and euery member therof especially where dutie most chargeth promise bindeth necessitie craueth and thy glory chalengeth c. LEt the rich seeke for the godly wise and learned
SPIRITVALL PRESERVATIVES against the Pestilence OR SEVEN LECTVRES ON the 91. Psalme First Printed in Anno. 1593. And now reuised corrected and published as generally for the instruction of ignorant people so specially for the confirmation of the weake seruants of Iesus Christ describing the most diuine and most soueraigne Preseruatiues against the pestilence By H. Holland Hereunro is added a sweete Prayer of M. R. Greenhams neuer before published Leuit. 26. 25. I will send a sword vpon you that shall auenge the quarell of my couenant when ye are gathered in your cities I will send the Pestilence among you LONDON Printed by T. C. for Iohn Browne and Roger Iackson 1603. The Contents of this Booke 1 Q. What benefit comfort and rest Gods peop'e receiue by faith against the Pestilence 2 Q. Wherefore the Lord smiteth his people with the Pestilence 3 Q. How the wicked spirits are Gods speciall instruments in the Pestilence 4 Q. That a good conscience is a speciall preseruatiue against the Pestilence 5 Q. How graciously the Lord preserues his people by his holy Angels in the Pestilence 6 Q What wonderfull communion there is betweene Christ and his holy members best knowne to Gods people in afflictions 7 Of the visitation of the sicke in all diseases TO THE RIGHT HONORABLE SYR ROBERT LEE LORD Maior of the Citie of London and to the Right Worshipfull Syr Iames Pemberton and Syr Iohn Swinerton Knights and Sheriffes and to the Right Worshipfull the Aldermer their brethren H. H wisheth all graces to be mulâ—…plied by Gods holy spirit as for the gouernment of the said Citie so for their owne euerlasting saluation in Iesus Christ. THe Almightie God Right Honourable and Worshipfull in all ages of the woride hath euer reclaimed his people from their sinnes by sundry his most iust indgements and correstions and warned them by his manifold mercies and blessings saith the holie psalmist To walke vprightly in his statutes and to obserue his lawes There is no nation in all Europe freed from the bondage of Antichrist and professing the bolie Gospell of Iesus Christ so entreated both waies for many yeares as we haue bene The Lords mercies and blessings cannot be numbred take a short view of his chasticements and fatherly corrections vppon vs. He hath put vs in minde of our disobedience often by the pestilence which is one speciall reuenger of his couenant And for many yeares past he neuer left pleading with vs by warres famine or by pestilence but in all euils when we cried vnto him he soone called backe his anger and did not stir vp all his wrath against vs. Now againe when we thought all our sorrowes to be paft that our blessed King should seale vp conclude our peace with God man yet still the Lord proclaimes his wrath against vs For we be not vpright with him neither are we faithfull in his couenant Sundrie stories haue recorded how in all ages the Lorde hath swept away multitudes with the pestilence In the yeare of Christ 81. when Vespasian was Emperour and againe in the yeare of Christ 188. in the daies of Commodus the Emperour there dâ—…d daily in Rome of the pestilence no lesse then 2000. Againe in Anno. 254. there were fifteene prouinces of the Romane Empire Incredibiliter exhaustae saith one wonderfully wasted with the pestilence In the yeare 530. in Iustinians time in Constantinople and there-abouts there died 5000. euery day interdum etiam decem millia sometimes 10000. And in an other part of Greece it is said the plague destroied so many that there were none liuing to bury the dead The stories of the Church speake often of most greeuous plagues vpon the Pagans for afflicting Gods people for this cause Anno. 540. there was an vniuersall plague 50. yeares togither which most greeuously consumed and tormented saith Euagrius all the world And in Italy it is said that An. 1359. the pestilence destroied so many that there scarce remained 10. of a thousand And in Rome where the sonne of perdition sitteth as God in the Temple of God was a plague Ann. 1521. that consumed aboue an hundreth thousand people And since the Gospel began to shine foorth in Germany and other parts of the world the Lord hath consumed and wafted diuerse Cities in the Popes dominions in Italy again as Millan Padua Venice and many moe about the yeare 1576. and 1577. with a most greeuous pestuence which destroied a hundreth thousand in a Citie And it is thought the litle kingdome of Bohemia lost no lesse then 300000. of the plague about the same time In the elder Church of the Iewes the Lorde often in a short time destroied thousands millions as for the sinnes of his people with the Moabites the plague burst in vpon them saith the psalmist and smote 24. thousand And in Dauids time in three dates 70000. When we consider this hand of God so mightie in consuming thousandes in great wrath both in the Church and without both in elder times and of late yeares both in forrein nations otherwhiles in this land and in this Honorable Citie how is it that we do not extoll the most admirable lenitie and fatherly forbearing hand of the Lorde vppon vs in these daies for we shall seldome read or see such gleaning of a few with such patience and long suffering as the Lord hath done with vs. Manie haue a brutish feare worldly sorow as it seemeth because of the losse of their long peace prosperitie but some again on the other side are so foole-hardie that they feare nothing and thinke these louing warnings of the Lord to be but ordinarie and therefore not to be feared and neither regard as Christians anie amendment of life nor as good Citizens good and wise orders appointed for the preseruation of this honorable Citie and the health of the Lordes people The greatest sort flie alwaies from the Lord as in the lesser euils so in this great calamitie to all the naturall helps that can be found and yet receiue small benefit as we all see in the end because they seeke not in the first place to those most precious spiritual preseruatiues helps which the Lord offereth vs against the pestilence Reason phisicke daily experience can teach vs that some secret causes worke in this plague more then in any other For this cause R. H. W. and to satisfie the request of some friendes I was content this Treatise containing I trust some comfortable spiritual helpes against the pectilence should be published for the benefit I hope of some of Gods people Now my humble request vnto your Honor and Worships is that as you be wise prouident and circumspect and verie carefull to remoue all naturall causes which seeme to breede and do indeede give strength vnto this venemous contagion by obserâ—…ation of politicke orders in all the parts of this Honorable citie so
you would also be as vigilant striue with strong hand to remoue the spiritual causes of the same I meanâ—… that you should pare away all the rotten proud sinnes of this citie which are corrigible by good lawes as much as in you lieth with the sword of instice â—…our will is good and hath beene I heare for manye yeares for to cast downe the diuellish theaters the nurceries of whoredome and uncleannesse they are Cupids and Venus temples they are Bacchus and Sathans pallaces they corrupt the youth of your citie intollerably all eies can see and all chast eares can witnes some of the maisters of these euil artes when the Lord had humbled them by some great terrors were driuen to confesse the same in extreame passions and pangs of death In all ages God and his Church hath euer abhorred these wicked abbominations let one man speake for all Tertul shewing how Gods people differed from the Pagans in his sweet apologie for the Church against the gentils he saith Nihil est nobis dictu visu audâ—… cum impudicitia theatri We cannot abidâ—… to speake to see or heare anie thing of the shamelesse and vnchast wantonnesse oâ—… your theaters They replied vpon you in tâ—… citie often as elsewhere with authoritie and 〈◊〉 censes â—…euer allowed by the almightie Tâ—… idle drones greatly prophaned as in all the laâ—… so specially in this citie the Lords Saboth and carried away great flockes or heards rather of blinde people from the holy worship of Almightie God But our gratious King seeing the greatnes of this impietie hath alreadie by Edict reformed this euill The Lord will not be vnmindfull of him for being thus mindfull of his holy Saboths Lord open thou his eyes to see the manifolde impieties that as yet remaine in Church and Common-wealth and giuc him a wise heart to reforme thy sanctuarie according to the diuine rule thy most holy word As for naturall preseruatiues the learned Phisitions can best direct you Yet giue me leaue onely to put your Honor and Worships in mind of such helpes as some of the learned haue greatly commended and many godly wise men haue of ten wished for the benefite of this citie The first thing to bee desired is that God would stirre vp your hearts and others to prouide more new burials for the citie where the dead might better rest from the liuing and the liuing better auoyd the contagion of the dead The second thing to be wished is that many houses were prouided as in elder times for the contagious leprosie and many cities in other countries and kingdomes haue at this day where the sicke of infected houses if they desired more libertie might haue more freedome of aire and benefit of the place for diet keeping c. For such as be pind vp in their owne houses in the citie as birdes in their cages are often greatly plagued the rich with want of ayre the poore with famine The last thing is this that the sicke be committed to the custody cure of such selected chosen men mercifull men men fearing God men of iudgement and knowledge meete to minister helpes both corporall and spirituall to ease the grieuances of Gods people both for their soules and bodies and that such be well prouided for and encouraged with a most competent and sufficient salarie The Lord guide your hearts and spirits by his almightie spirit and graunt you such spirituall courage wisedome and iudgement as that ye may faithfully execute the Lords iudgements in this Honorable Citie to the glory of God the good of his Church and the euerlasting comfort of your owne soules through Iesus Christ. Anno. 1603. Your H. and W. to commaund and to vse in the Lord Henry Holland THE EPISTLE TO the Reader WE may well say good Reader of the men of this age as Christ his Prophet spake of the people of their times their eyes are shut and see not their eares are heauie and heare not their hearts are fat and feele not Ignorant people swarmâ—… in all places hauing eyes and cannot see how the Lords iudgements are threatned and otherwhiles most iustly fall vpon them They stop their eares from the Gospell they can at no hand be charmed to any sincere obedience to it such effeminate delicate and itching eares as will not heare the charmer charm he neuer so wisely Their harts are fat they cannot vnderstand how leaue their soules are how emptie of all good graces how stuffed farced full of rotten vnsauerie sinnes in towne country What ignorance and blindnesse what insidelitie and prophanenesse what pride idlenesse what gluttony and drunkennesse what whoredome vncleannes what deceit and lying what blasphemies and all cursed speaking what riot and all maner of excesse do raigne in most places For these sinnes the like many iudgements are fallen and we haue yet escaped them The Lords hand striueth to chasten vs not to coÌ„sume vs miserable people caÌ„hear wheÌ„ their bellies speak but caÌ„not heare wheÌ„ God doth speak Your sinnes cause the pestilence the pestilence in time wil breed famin great wants and penurie among you The Lord giue you eyes to see eares to heare and hearts to vnderstand Make hast to reform your selues first then to your families Teach correct your vnruly seruants keepe them froÌ„ theaters and other abhominatioÌ„s bring them to sermons more carefully teach and correct your children for lying swearing blasphemies Teach al your family the holy grounds of religion the feare of the Lord for so ye are bound to do if ye doubt of this aske the Lord and he shall tell you But alasse most of you miserable people neither can teach nor will learne any good Nay it is to be feared you teach your wiues children and seruants all the euill you see heare know euery where practised in the world They learn of you to sweare horribly their wicked mouthes are full of othes they learne of you to walke inordinately for their liues are vngodly prophane Families are the fountains of al commoÌ„-weals purge the fountaines and the streames shall be clean Wherfore I warn such as fear the Lord loue Gods people regard their owne welfare in this life euerlasting saluation in that which is to come teach instruct correct by all good meanes reform your families for assuredly our sinnes call for many iudgements from the Lord vpon vs. Purge your families I say of vnclean persons as did Dauid Iacob not sparing euen your owne children in their disobedience riotous and luxurious life And humble your selues in this and the like calamity in abstinence and praier For so haue the people of god euer done in sundry afflictions when they sought for any great blessings for theÌ„selues or for the church of God Hest. 4. 16. Nehem. 1. 4. Act. 10 30. And so did Dauid his good people in the pestilence they rested not crying vnto
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
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
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
serue him 3. They do Gods will 4. They do it faithfully according to his word Thus far for the first point The 2. thing to be knowne is their loue to Gods Church and great care ouer the faithfull members of the same And certainly their loue is great For it is saide they reioyce ouer one sinner that repenteth and turneth vnto God The Psalmist testifieth of their loue and care when hee faith They pitch their tents round about them which feare the Lorde and desiuer them And here it is said they beare them like as louing parents nurces do their children in their hands and armes to keepe them from scandals and offences And the Lord giueth them in charge thus to doo faith this Prophet heere And hence it is the Author to the Hebrewes describeth them to be Ministring spirits sent from their sakes which shall be heires of saluation And as for their number wee must not curiously search how many each man hath to keepe him for the scriptures tell vs that sometimes many are sent to one man and againe sometimes one Angell is sent for the deliuerance of the whole Church To saue Elisha against the king of Syria the mountaine was full of horses and chariets of fire round about Elisha But in Daâ—â—els time one Angell seemeth to be sent for the protection of the whole Church And in Ezechias time one was of streÌ„gth sufficient to kil and destroy in one night 185000. of the enemies of Gods people And if yet we further desire to learn what ther causes besides that speciall charge of God moue them so to loue vs affect vs and to minister vnto vs for our protection and deliuerance the holy Ghost teacheth vs that first they are members with vs of one bodie which is the whole catholicke Church wherof part is triumphant in heauen part militant vpon earth secondly they haue with vs one spirit for their Lord as to conuert and sanctifie 〈◊〉 so to confirm them in the truth Thirdly they haue with vs one Gospel of comâ—…ort for the Angels saith Peter desire to â—…ehold the mysteries therein contained â—…or their confirmation and our conuersion and euerlasting saluation They are present in the holy assemblies reioyce no doubt greatly to see the Gospell of Iesus Christ preached vnto theiâ—…â—…retheren Lastly they haue one head with vs euen Iesus Christ our Lorde this the Apostle speaketh Christ is set at the right hand of the father in heauenly places farre aboue all principalitie and power and might and domination and euery nâ—…me that is named not in this worlde but also in that that is to come and hath made all thinges subiect vnder his feete and hath giuen him ouer all things to bee the head to the Church which is his boâ—…y euen the fulnesse of â—…im that â—…th all things Here foolish Rabbims obiect by occasion of the words of this Psalme Of bearing in their hands That the holy and elect are more worthy persons and more honorable then the Angels because the Angels must as it were attend vpon them and keepe them Their reasons are weake and they too too curious for parents beare children and yet the children are not the â—…re worthy the good shepheard finâ—…th the sheepe which was lost and carrieth it home on his shoulders and yet is not the sheep more worthy then the shepâ—…eard An other question is here demanded of their appearance what letteth it now more then in elder times They know now their visible appearance is both needelesse and dangerous 1. Needlesse for instruction for they know we haue now in the booke of God all the counsell of God reuealed vnto vs so they had not in the old times in that cleare maner that we haue 2. Needlesse for our protection for they can do this inuisibly as well as in sight Elishas guard was as strong and as faithfull before he sawe them as after Lastly their â—…ppearance now is dangerous since Antichrist hath peruerted many with the false worship and inuocation of Angels for since this Idolatrie crept into the Church wee know assuredly that wicked spirits haue taken the forme of good Angels and haue bene adored of miserable men and so deluded many And the visible appearance vnto men would be more terrible in these daies then it was to Manoab and his wife Iudg. 13. And thus farre of their loue towardes the Saints The third and last point to be considered briefly is how long their charge lasteth ouer vs the answere is So long as they walke in their wayes This is that which Sathan left out when hee made assault against Christ for hee can both pare and shred the scriptures and stretch them also otherwhiles to serue his purpose So he can heape vp iudgements to terrifie and amaze poore consciences which are humbled and multiply mercies before such as stand to breede in them dangerous presumptions By these words Their wayes The Psalmist vnderstandeth our seuerall vocations wherein we must walke circumspectly and not rashly runne forth to any vnlawfull meanes as Sathan would haue Christ to do for so doing wee shall tempt God as Christ answereth the diuell in the second temptation Here then we are taught to walke wisely within our boundes and not to vse vnlawfull meanes or to neglect the good meanes giuen vs of God for our benefit and good We must not â—…lie in the ayre for God hath not giuen vs wings to flye but legges to walke We must not talke of reuelations for God doth not so teach vs now but by his written word Wee must not goe to witches in extremitie to theft in pouertie for so wee walke out of our wâ—… and the holy Angels forsake vs 〈◊〉 wicked spirits will maister vs and confound vs. The workes of our calling are called in scripture the way wherein we must walke desiring the Lord to blesse them and all lawfull meanes appointed for vs. Now to make vse of this doctrine briefly for our present purpose no doubt of all other spirituall preseruatiues this of the Angels is one of the best against the pestilence For we may not doubt but â—…mly beleeue they pitch their tents and â—…et as it were an hedge about vs for our custodie and preseruation as the diuell conâ—…esseth it of Iobs protection So then consider euill angels are cruel good Angels are mercifull euill angels are olde and subtile good Angels are of â—…ke yeares and more wise euil angels are very expert to send forth venimous exhalations to poyson the ayre the good Angels are more wise to purge the same the euill angels are strong and mightie but they be fearefull and feare abates strength the good angels are more mightie and excell them in strength and voyd of feare for that they be voyd of 〈◊〉 To bee short looke wherein the euâ—…â—…ngels haue any might to hurt vs and annoy
speaketh we shall hardly finde one such amongst a thousand Thirdly he addeth they must be the Elders of the church that is such as are best knowne to thee thine owne wise pastor c. which can best discerne al thy sores or that minister which hath bene Gods most holy ordinance either for thy conuersion or confirmation Question BVt here now a question may bee demanded whether the same Ministers of God which serue the Lord in their publike ministry and come to the holy assemblies are charged also in this place to attend vpon the visitatiō of the sicke in time of pestilence Answere TO this I answer with men of iudgement that it were very expedient that at such times there should be certaine speciall men chosen for this purpose men knowne both for their ministery godlinesse and sinceritie of life who should not neglect their dutie concerning eyther the soules or bodies of the faithfull which they could performe or cause any way to be done for their good Secondly I answere that I cannot see how the Pastor notwithstanding can neglect any of his slocke committed of the Lord vnto his charge in any calamitie or the pestilence For the Apostles charge is so general in my iudgement that it excludeth all exceptions of persons time and sicknesse Any man may send in any sicknesse for the Elders of the Church But here let wise Christians be carefull as not to abuse the loue of their kinsfolkes and friends so to preferre the health of all the congregation before their own and so to striue to content themselues with the presence of such as the magistrates haue selected and appointed for this purpose This religious loue care for the church was in Boz who being sicke himselfe of the plague at Lausanna would not haue M. Ioh. Caluin and P. Viret to come vnto him when they offered freely most lo◅ingly to come visit him because saith he we must preferre the benefit of Gods Church and the glorie of God before our owne comforts and the preseruation of our owne life Fourthly these men must be men of great loue mercy compassion for this cause hee willeth vs to take the Elders of our Church that is such louing knowne mercifull men as can will mourne with vs and for vs. Psal 41. 1. Blessed is hee that iudgeth wisely of the poore the Lord shall deliuer him in time of trouble A notable example of this compassion is in Iobs friends for first they came to comfort him secondly they wept greatly when they sawe him thirdly their great griefe is signified in renting of their cloathes fourthly their compassion in sitting by him seuen dayes and seuen nights in silence This is the time when Gods children must striue to shew their affection and brotherly kindnesse towards the Saints Fifthly these holy Elders which visit the sicke must affect one thing be of one minde and of one accord for the cri◅s and praiers of such men be very strong and can soonest and best preuaile with the Lord according to his owne truth holy promise Uerely I say vnto you that if two of you shall agree in earth vpon any thing whatsoeuer they shall desire it shall be giuen them of my father which is in heauen for where two or three are gathered togither in my name there am I in the midst of them The truth of this promise is to be seene in the practise and praier of the holy Saints The disciples which were met togither to pray for the good successe of the gospel for spirituall courage boldnesle in their ministry for the cōfirmatiō of their doctrine by signes wonders I it is said of the whole multitude of thē which beleeued there prayed That they were of one heart of one soule Ast. 4. 31. 32. They lift vp their voyces vnto God with one accord ver se 24. 3. After prayer they obteined all that they asked For it is said first that they were confirmed presently with a myracle The place was shaken where they were assembled togither and all were filled with the holy Ghost vers 31. 2. They receiued their second request spirituall boldnesse courage for it is said they spake the word of God boldly ver 31. 3. Lastly the Gospell was more glorified had a more free passage daily And the day of Penticost when they waited togither in praier for the gifts of the holy Ghost It is said they were altogither with one accord in one place And the holy Disciples which beleeued they are said that in hearing the word in praier they continued with one accorde daily in the Temple These Elders then of whom Iames speaketh must be thus affected Religious men faithfull men deuout men righteous men and such will not lightly iarre or disagree but be most carefull to keepe the bandes of loue in holy peace and vnitie with heart and minde affecting one thing and bearing with them of weaker iudgement till the Lord hath reuealed better things vnto them These men thus hauing one heart and one mouth may send forth such cries vnto the Lord as shall be heard and none other Sixtly S. Iames requireth that they be faithfull men righteous men and m◅n of good feeling They must haue faith for otherwise they cannot pray as wee haue before shewed ver 15. of that 19. Psalme they must be righteous men for otherwise they shall be reiected of God in this sacrifice which they offer Pro. 21. 27. and the sicke can haue no comfort in them And they must haue a good feeling of the wants of their brother otherwise their praier will not worke and be effectuall so the promise is to be vnderstood the prayer of a righteous man auaileth much which is working and effectuall Seuenthly they must instruct and admonish the patient and by mutuall conference so stirre him vp to open and re◅eale such sinnes and euils as most grieue his hart and conscience They must know his passions his life his calling his knowledge his feare his affections his loue and all his conuersation and how long he hath knowne Iesus Christ. Againe here they must be wise to discerne whether Sathan hath wounded him with any siery dart and so hath caused him to doubt of his election vocation faith repentance c. They must be prouided of examples which may shewe him how that other of Gods children haue so bene smitten haue languished long and yet at last were graciously restored But nothing comparable to our owne experience Here let them pray earnestly for the spirit of iudgement for that Sathan hath many strange inuisible delusions and remember the prouerbe That a gracious speech heateth the passions of the soule A word spoken in his place is like app◅es of golde with pictures of siluer Eightly Saint Iames requireth in the visitors of the sicke verse 15. a praier of faith They must
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
cause of the pestilence Exod. 23. 25. The second â—…ause of the Pestilence The third cause of the Pestilence Psal 91. Verse 1. The fourth cause of the Pestilence The fifth cause of the Pestilence Deut. 28. 58. The sixt cause of the Pestilence The seuenth cause of the Pestilence Chap. 28. 23. The eight cause of the Pestilence Euseb. lib. c. 16. Dis. 9. 1. 7. 8. Matth. 24. 29. The eleuenth cause of the Pestilence The conclusion These sins raigne in euery Citie towne and hamlet and yet the watchmen are a sleepe the Lords couenant is broken the watchmen regard not and therefore he will auenge the quarrell of his couenant by thâ—… Pestilence Anno. 1587. Anno. 1588. Anno. 1592. Eccle. 8. 11. 12. 15. Iob. 7. 13. 14. 15. Note what sundrv effects this feare wrought in Phatoh and all his subiects 2. King 19. 35. No wisdom in time of Pestilence to walke in the aires of night Hypocrates Aphorisme Iude verse 5. 1. Iohn 3. 8. Iohn 8. 44 a Reuel 22. 9. 1. Cor. 11. 3. b Turtul Apoc. ca. 22. Gene. 3. 1. Long conference with Sathan dangerous let him soone be packing Matth. 4. c Matth. 12. 43 44 1. Mens 2. Cogitatio 3. Affectus 4. Voluntas 5. Studium Gen. 3. 4. 5. 6. Gen. 4. 26. Psal. 8. 84. Iob. 144. Thus we are â—…ll by nature without exception Ep. 2. 2. 3. 4 Ep. 2. 1. 2. 3 De diuin daem lib 1. cap. 3. 5. Vtlamen solis penetrat aquam nubemacreÌ„ ita spiritus petrat omnia P. M. By speciall euidences to discerne and discouer Sathans habitation Ierom. epitad DamasuÌ„ Cypr. de Iiuore caelo Hel ser. 2. The 〈◊〉 peace of Christ the false peace of Sathaâ—… Ro. 15. 11. 1. Th. 5. 6. 1. Cor. 15. 34. 2. Cor. 2. 18. 2. Cor. 4. 34. Luk. 11. 21. 2. Cor. 4. 4 1 Tit. 1. 15. Ezech. 11 19. Ps. 104. 4 2. Sam 24. 1. Chr. 21 16. Aug. in Psal. 78. 2. Ki. 19. 35. Gen. 19. Antiq. 19. 7 Bubonem supra caput suum funi exten to nisidenteÌ„ Act. 12. 3. Wicked spâ—rits by sorcery filled their soules with errors destroyed their bodie with the pestilence Malakiâ—… Ragnim Iob. 1. 2. P. M. Beza de peste Ille spiri Daemoniacus de menâ—…b vestrie aduersus nos araeliatur Tert. Apoâ—… 27. Math. 8. 14. 15. * Verse 34. August in Psal. 78. Angeli mali ex vtraque parte The Lord will not suffer the de * Iobs plagu the plague of Egypt haue one name in the originall causes Iob. 2. 7. Exod. 9. 11. Deut. 28. 28. 59. 60. 01. Esd. 27. 8. 9. How to comfort our selues and to make vse of afflictions * The godly are beaten for the confirmation of their brethrâ—… and for the instructioÌ„ of the wicked Good to haue changes Psal. 7. 3. 2. Cor. 12. 9. Rom. 5. 2. 3. Iames 1. 2. 3. Nonignara mali miseris suâ—…curreie disco The sense Obseâ—… Euseb. hist. lib. 7. 21. Rom. 5. 2. 3. Matt. 6. Luke 12. 2. Sam. 24. 17. Verse 25. We must shew compassion on our brethren in praying for them in our liberalitie towardes â—…m in visiting them when they be sicke of which dutie see more in the ende Lo teunnâ—…h Note A particular victoriouâ—…â—…aith a speciall preseruatiue against the pestilence as before q. 1. Lo Teunnah 1. Th. 5. 21 Ier. 14. 15 Hob. 4. 16 Dangerous to be deceiued in a good cause 2. Cor. 13. 5 Definition * Or the Lords hand-writing Heb. 9. 14. Conscientia bene actae vitae multorumque beneficiorum recordano iucundissima est What a good conscience is Two things in a good conscience Note The first peace between God our hearts is by Christ immediatly onely Ro. 〈◊〉 1. Heb. 9. 14. 10. 22. Io. 14 27. Io. 8. 56. M. 42. Ps. 103. 1. 3 Phil. 3. 7. The second peace between a man and his own heart conscience 2. Cor. 1. 12 Tit. 1. 15. 16. 1. Io. 2. 21 27. Zac. 12. 10. 11. 20. 8. 16. 1. Io. 3. 19. 20. The spirit of prayers a good signe of a good conscience Spiritus ducit orationeÌ„ ad Deum si spiritus reus apâ—…d se sit conscientia erubescet quomodo audebit orationem ducere ad alaâ—…re ibid * Ephe. 6. 15. 2. Cor. 5. 18 19. Psal. 119. Rom. 10. 15 1. Tim. 1. 5. 19. Watch ouâ—…r thy conscience as ouer the apple of thine eye * Ro. 14. 5. Act. 24. 16 What a troubled conscience is 〈◊〉 Sam. 25. 37. Wee haue many Nabals in these dayes It is a common practise with Pâ—…pists and Atheists to hâ—…ng themselues 2. Co. 7. 9. 10. Esa. 57. 15 Psal. 51. Zach. 13 1 Esa. 53. 5. As in popery we see many gibbets to hang poore con sciences Zach. 12. 10. They are Gods enemies which through their sinnes and infirmities take â—…ccasion to blasphâ—…me God Iames 5. 15. What an euill conscience is Nocte dieq suum gestat in pectore testem Iuucnal Saâ—…yr 13. Rom 8. 7. This conâ—…ence is a specâ—…ll preseâ—…t ue oral com wâ—… soâ—…es or men Popish consciences are thus much disquieted Eph. 4. 19 The popish â—…erisie Mat. 27. 5. Psal. 55. 2. Sam. 17. 23. Snetonvita Neronis Take heede ye Church robbers to your conscience be-â—…ime if your hearts condemne you God is greaâ—…er c. Dan. 5. 4. 5. 6. Act. 24. 26. Hebr. 12. 17. 1. Ioh. 5. 16. Matt. 12. 31. Pro. 4. 23. 1. Tim. 1. 18. 19. Mar. 21. Iob. 27. 6 2. Sam. 24. 10. Iob 31. 1. Psal. 45. 12. Psal. 36. 1. Iam. 1. 12. Ch. 3. 6 Watch ouer all parts A gracious preseruation in the Pestilence As of the orders of angels Psal. 103. 20. Luk. 1. 19. 29. Dan. 9. 21â—… 8. 16. Iere. 1. 9. Dan. 10. 16. Iudg. 13. 20. But that storie is very Iewish and fabulous Col. 1. 16. Psal. 103. 148. 1. Ki. 21. 22. Reue. 19. Dan. 7. 10 Psal. 34. Ezec. 10. 5 Dan. 9. 21 Ps. 104. 4 Heb. 1. 7. Mat. 5. Luk. 2. Not as the euill spirits do Luk. 15. Ps. 34. 7. Psal. 91. 15. Heb. 1. 14. 2. K. 5. 17. It may be this was Michael Iesus Christ. Eze. 37. 2. K. 19. Col. 1. 16. 20. We are in communion with the Angels Iob. 4. 18. 1. Per. 1. 12. 1. Cor. 11. Eph. 1. 12. 22. Obiection Answere Questi 〈◊〉 Answere Gal. 1. 6. Io. 20. 31. 2. Pet. 1. 19 Wherefore Angels appeare not Mat. 4. An so do his members often 1. Cor. 7. 20. Siman Magus Act. 8. Deut. 8. 10. 11. 12. Pro. 30. 9 Psal. 34. Iob. 1. 10. The euill angels haue no such power to dest oy vs as the good angels to preserue vs. Psal. 103. 20. The vse of the doctrine going besore Reu. 19. 22. The condition of Gods children in this world Pâ—… 8. lib. nat h. c. 15 Plin. h. n. lib. 8. c 15 16. 23. * Peten Lib. S. n. b. 15. â—…alen * Dependeth â—pon me or â—mbraceth me The paâ—… Not 〈◊〉 Luk. 12. 32. 1. Ioh. 5. 18 Ignoti nulla cupido We do not desire things vnknowen Mark 4. 11. Mâ—…t 16. Rom. 8. 26. Mal. 1. Rom. 12. 1. And yet few so blind and so wicked but they say they can pray Psal. 141. Eccles. 4. 17. Rom. 10. 14. Iames 5. Psal 22. 1. 2. Cant 5. 4. 56. Psal. 66. 18. * If I delighâ—… in wickednâ—…s Psal. 38. 2 Some good Interpretâ—…s so iudge 1. Promise Obiection Gal. 6. 14 15. 16. Reu. 5. 20. Cant. 5. 5. 6. 7. 8. Psal. 69. 17. Psal. 107. vers 6. 13 19. 28. Act and M. in M. Philpots letters 2. Cor. 12. 9. 10. Act. M 2. Iohn 1. 3. Iohn 17. 20. 2. Cor. 13 4. A parable is a speech comparing like things together to stirre vp affection to illustrate any doubt and to shew the effectuall working of any thing by most familiar and best known â—…tudes 1. Cor. 2. 9. Es. 5. E the 14. 15. â—…ere 15. 17. An vnderstandâ—…ng â—…eart oâ—… a â—…ng heart Mat. 13. 15. Iustificatition Sanctification 2. Pet. 1. 4. Gal. 2. 20. Iohn Cal. Com in Gal. verse 2. 10. 2. Pet. 3. 18. Epâ—…e 4. 13. Iob. 5. 17. 18. 19. Mat. 13. 43 Dan. 12. 5. Iob. 19. verse 25. If Sathan be sent to torment the body remeÌ„ber Iobes comfort 1. Tim. 4. 8. Prou. 5. 1. 2. Pro. 4. 10. 25. 8. Câ—…itie bona senio satur Pro. 16. 31. Age nor honour make men wiâ—…e but the spirit of God Iob. 32. 8 9 Com. 5. Keue 21. 23. 1 Who see their saluation Psal. 23. 6. 2 Cor. 3. 12. 18. Io. 8. 56. Heb. 11. 1. Eph 320. Phâ—… 3. 8. 10. 19. 2. Cor. 13. 4. Gal. 6. 14. 15. 16. 1. 10. 3. 2. Ch. 19. 2. Chro. 16. 10. 12. Note Ecc. 4. 9. Iob. 33. 23. * Ioach. Camerar in synop depeste Ewichâ—…s depeste Here I desire to bee taught by the godly learned both how S. Iames must be vnderstood and how â—…he sicke of the plagne may best be visited B. de peste Iob. 2. 12. 13. 2. Pet. 1. 7. Rom. 15. 6. Matâ—…8 â—…8 19 Omothumadon Ast. 2. 1. 4 24. * Uers. 31. Parresia Eph. 6. 19. 1. Chro. 28 20. Act. 2. 1. Act. 1. 46. Phil. 3. 15. 16. Ro. 15. 16 Verse 15. Ephe. 6. Esai 11. 2. Pro. 25. 11 Euchentes pisteos Câ—…a 5. 16. Mat. 21. 22. Mat. 9. Verse 22. 23. 24. 4 Tract de Idol vanit Mâ—…tt 9. 22. Kom 12. 12. Luke 8. 1. Dan. 10. 2. 3. Vers. 12. Mat 2. 46. 47. 1. Ob. Thus a heatheÌ„ spaketh Tam fatale est medicum adhibe re quam conualescere Delato 2. obiect 3. obiect 4. obiect 5. Obiect 6. Obiect If any desisire to know more of this read Bâ—…za of the pestilence Lib. 7. ca. 10. Marc. 6. Eccle. 38. 9 10. 11. 12. Ecclesi 8. 9. 10. 11. 12. 1 Denature dcorum Of the plague in Wittenberge Ann. 1527 Note Ioel 2. 12. Conclusion 1. Ch. 6. 12. Maist. Phaer of the Pestilence * Of euery one like quantitie Let the Apothecary help you to make this pouder