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
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
receiued the blinde men in Iericho and Iairus when Christ cured his Daughter Feare not beleeue onely and she shall be made whole Here I demand whether Gods ministerâ—… and good people now may not receiue as great mercies and blessings as wel corporall as spirituall by faith as the people of the Iewes did when Christ was conucrsant with them on the earth Wee knowe his knowledge his loue his mercies are not diminished or changed his power and might is the same and more glorified Surely then that which letteth the free course of his graces and mercies from vs must bee in our selucs ignorance hardnes of heart and great infidelitie Cyprian saith in his time hee and his brethren did wonderfully conuince Idolaters confound Sathan and all his practises cast out diuels and heale the possessed by faith praier and fasting c. Et velexiliunt statim velè vanescunt gradatim prout fides patientis adiuâ—…at c. The wicked spirits saith he either slye away presently or vanish away by degrees as the patients faith helpeth and as hee which healeth hath grace to preuaile with God I know that myracles are past and that the holy word is sufficiently confirmed notwithstanding the Lord ceaseth not to blesse his owne ordinances and to graunt many mercies to the faith of his holy seruants as hereafter in an other question shall be shewed Now whereas we see often Gods good people in grace to bee smitten with the Pestilence this hath troubled many that these great plagues should light alike vpon good and euill without difference this caused Iobs friends to account him an hypocrite First I will answere this in Cyprians words Mouet quosdam quod aqualiter cum gentibus nostros morbi istius valetudo corripiat quasi adhec crediderit Christianus vt immunis a contactu malorum noundo seculo foeliciter fruatur non omnia hic aduersa perpessus ad futuram laetitiam reseruetur Many thinke it straunge that this mortalitie smiteth alike our bretheren with the Gentiles as if a Christian did beleeue to this end he may with hearts ase in this present world be free from all euils and not rather that after he hath suffered here all sorrowes hee might be reserued for those toyes which are to â—…ome Againe I say Gods best children may fall into proud sinnes as Lot into drunkennesse and incest Dauid into murder and adulteries Peter into blasphemies And therefore the curses of Gods lawes as crosses are often inflicted vpon them And as the Lord doth chastice for sinnes past and present so he doth preuent by great rods great sinnes whereinto we might fall if wee were noâ—… greatly humbled This may best be demonstrate by the holy presidents of the Scripture It is storied Luke 13. 10. that Christ teaching in a Sinagogue of the Iewes on 〈◊〉 Sabboth day there was there a woman which bad a spirite of infirmitie eighteen yeares and was bowed together and could noâ—…â—…ift up her selfe in any wise When Iesus sawe her he called her to him and said Woman thou art loosed from thy disease and he laid his hands on her and immediately shee was made straight againe and glorified God And the ruler of the Sinagogue answered with indignation because that Iesus haâ—… healed on the Sabboth day and said vntâ—… the people there are sixe dayes in which men ought to worke in them therefore come and be healed and not on the Sabboth day Then the Lord answered him and said Hypocrite doeth not each one of you on the Sabboth day loose his oxe or his asse from the stall and leade him away to the water and ought not this daughter of Abraham whom Sathan hath bound eighteene yeares to bee loosed from this bond on the Sabboth day Heere thou hast a faithfull daughter of Abraham tormented by Sathan in a most strange malady for many yeares The like we see in the good man sick of the palsey indeed a most dangerous palsey commended for his faith and such as carried him to be healed In like maner Gods children haue in all ages bene smitten with the Pestilence Dauid hath left vnto the Church a Psalme of remembrance that Gods people may for euer learne instruction by his chastisements The best Interpreters are of iudgement that he was sore afflicted with the Pestilence the symptomes and signes of this euill appeare in his mourning he saith there is nothing sound in his flesh 2. His wounds are rotten 3. Hee is bowed and crooked with the paines 4. His raines are full of burning 5. Hee crieth for the paine of his heart Where this euill flieth saith Galen like a Dragon Lastly hee saith His louers and friends stand aside from his plague It is most like also that Hezekiah was smitten with the Pestilence for he was deadly sicke for the time then it is said the figges healed him of the bile or carbuncle Most grieuous was the pestilentiall plague which Ioh had and so noysome was it that as it befell Dauid his louers and his friends which were no counterfeit friends for they came indeede to minister spirituall comforts to him they stood aside from him seuen daies partly for sorrow partly no doubt for feare of contagion did not approach neare to any familiar communication as they purposed Maister Beza that blessed seruant of the Lord and light of Christs Church was humbled foure times and his family as hee confesseth himselfe with the Pestilence Againe the plague of leprosie was no lesse grieuous and noysome then the Pestilence for that it would in a strange maner pierce into the stone walles and very contagious was it yet the good woman Miriam Moses sister was grieuously chastened for her sinnes with this plague seuen dayes together At Alexandria there was a very great famine and plague at one time for famine may breed the pestilence and pestilence brings famine and warres bring both This plague consumed multitudes of people and many good Christians for when the Heathens sled the Christians in a wonderfull compassion mercie buried the dead which otherwise were deuoured and torne in pecces of dogs and so were many good people poysoned with that infection and died as Eusebius writeth Thus then wee see Gods good children chastened in this present life with the same rods with the wicked For like as the father in the family giuing correction to his seruants if any of his children more vntoward and disobedient then the rest bee neare his hand hee will happily sinite him also with the same rodde and yet loue him as his childe and not as a seruant euen so the Almightie in the pestilence and in a generall visitation vpon a Citie Towne or Countrey he layes otherwhiles the same rods vpon his deare children wherewith he consumes the wicked And yet all shall worke together for the good of them which feare him Rom. 8. 28. For howsoeuer our Lord and maister in his anger
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
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
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
many A◅heists and prophane beastes are driuen not for any trouble of conscience but as that myser by the spirite of couetousnesse some by the spirit of fornication corporall and spirituall to hang and drowne themselues because they cannot obtaine that which they purposed desired as we see in Achitophel Therfore these worldly sorrows must be wisely discerned from the good sorrowes of the troubled consciences of the faithfull Wee must euer desire the light of Gods louing countenance which we may be assured of if we keepe faith a good conscience but if we make shipwracke of these the least thing shall greatly amaze vs yea the shaking of a leafe but if we haue this nothing shalt dismay vs. This paine is like to other griefes and no doubt accompanied with many other euils out of the body losse of goods name honour c. In the body sundrie diseases goe before and follow it melancholy c. But if worldly sorrow alone turmoyle the heart as for riches goods lost let these be recouered and all teares are soone gone and past but the troubled conscience is not so quieted And as for melancholy and other paines in the body they are cured wee see with medicines and good diet but nothing can appease this euill till Christs bloud be applyed 2 The griefe of conscience smites the heart Cant. 5. 6. My heart was gone when hee did speake I sought him but I could not finde him Againe Esay speaking of this troubled conscience saith I dwell in the high and holy place with him also that is of a contrite and humble spirit to reuiue the spirit of the humble and to giue life to them that are of a contrite heart And Dauid A contrite heart O God thou wilt not despise Thus then we see this griefe is in the hart melting it as fire doth mettals in what measure it pleaseth the Lord to humble his children 3 This sorow presseth downe the soule so Dauid complaineth Why art thou cast downe my soule and disqui◅ted within me wai◅ on God Psal. 43. 5. 4 Lastly I adde the troubled consciences of the faithfull can neuer finde ease but in Iesus Christ. There streames from him a most sweete liuing water as from a fountaine dayly to purge and wash our running sores and to heale the paine and griefe of our hearts By his stripes are wee healed 2. The Saints euer sought to Christ and none other to case them of this paine Psalme 51. 1. Cant. 5. 6. 7. 3. If by any other meanes the conscience be falsely quieted it will afterwardes rage farre worse then before much like vnto Sauls spirit which for some moment of time could b◅e quieted by some sweete melodie but when the musicke was ended he fell into his old furious phrensies againe The troubled consciences of the faithfull most appeare 1. In their calling 2. After 1 When God doth separate his elect by the preaching of the G◅spell that they may be sanctisied by his spirit and come to the profes◅ion of his faith 2. Thess. 2. 13. 14. There must bee then great and many perturbations in the hearts soules of such as the Lord effectually calleth vnto his grace for the heart before was chained and fastned to Sathan sinne and the world and this league and fellowship can not easily be broken Secondly the heart which before was stony and slintie must now be softened Ezech. 11. 19. I will take away the stonie hearts out of their bodyes and will giue them an heart of flesh Thirdly examples teach this Paule is stricken downe from heauen greatly humbled The good hearers Act. 2. when the Lord began to awake their consciences they were picked in their hearts and cryed saying Men and brethren what shall we do Fourthly some maister sinne and inueterate custome in sinne will breed great wrastling and strife at this time Fiftly some enormious sinnes will cause many to bleed at the heart and to dispaire 2 After the Lord hath vouchsaf◅d to giue his elect his spirit of grace and hath giuen them heartes to beleeue in Iesus Christ and after peace obtained with God in Christ after accesse to grace and the blessed reioycing in the hope of the glorie of God the old enemies may yet amaze disquiet and cast downe the soules of Gods elect Dauid saith hee felt some terrors and troubles of minde euen from his youth The reasons are first they haue dayly falles and therefore their repentance humiliation and sorow must dayly be renued Secondly they must otherwhiles againe be humbled for their olde sinnes to proceed on in repentance and least they fall into them againe Psal. 25. 6. Iob. 13. 26. Thirdly God layeth a grieuous hand vpon them when they giue cause through great sinnes that his enemies blaspheme his holy name for the example doth much harme it imboldens the wicked makes faint the heartes of his children Therefore hath Dauid suffered more torments of conscience then any other 2. Sam. 12. verse 14. Remedies and helpes for troubled consciences are these which follow FIrst pray earnestly for the restoring of the holy comforter Psal. 51. 10. and for a clean heart Ioh. 14. 16. Lu. 11. 13. 2 With prayer striue to ioyne much weeping and fasting if thy strength will beare it Psal 69. 10. 3 With prayer fasting comfort thy self with a meditation of the vse of all the afflictions of the faithful Ioh. 7. 13. Psal. 77. for thou hast no tentation nor affliction of conscience but they haue had the same or the like 1. Pet. 5. 9. 4 When thine owne cries and teares cannot finde Christ aske the watchmen and the daughters of Ierusalem for him and so neuer rest but by all good meanes finde him Cant. 5. 6. 7. 8. 6 If all this will not helpe thee seeke to the Elders of the Church and acknowledge thy sins to one or moe most discreet wise godly righteous mē fearing God that they may haue compassion on thee thē be perswaded their cries vnto God shall preuaile for thee Confesse your selues one to another and pray one for another for the prayer of faith shall saue the sicke and if he hath committed sinne it shall bee forgiuen him So farre for the good conscience of Gods children quieted and troubled now the euill conscience of the wicked followeth AN euill conscience is a conscience neuer purged by the blood of Iesus Christ. An euil conscience is either 1. Liuing or 2. Dead The first is the naturall conscience of the naturall man retaining naturall sight and naturall feeling and this liuing conscience is euer 1. Accusing 2. Excusing The naturall man hath left in him sundry generall motions of good and euill which are most crooked corrupt rules being tried by the first Table of the Lawe of God but his knowledge is not so much darkene◅ and corrupted in the generall heads of the second Table This man in all points that
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
the Lord and then it is said The Lord was entreated appeased toward the land the plague ceased from Israel Here I offer thee christian Reader some spirituall helpes coÌ„forts both against the pestilence and many other euils if thou shalt receiue any benefit by them giue God the praise glory Farewell in Christ the yeare of our saluation 1603. Thine in the Lord Iesus Henrie Holland SPIRITVALL PRESERVATIVES against the Pestilence THE 1. LECTVRE Psal. 91. 1. Who so resteth in the secret of the most high shall abide in the shadow of the Almightie THIS Psalme is a very precious Iewell containing most sweete doctrine and heauenly consolation It is most like to be written when the Angell of God in Dauids kingdome slew so many thousands in that short time throughout all Iewrie At which time the Lord moued to mercie by the instant praiers continuall supplications of David and his people the Angell was commaúnded to holde his hand as from Ierusalem so from the whole land Considering therefore all circumstances this Psalme may very well bee referred to that time and people A short view of the whole Psalme may thus bee giuen thee They haue a most sufficient protection as in all euils so in this of the Pestilence whom the Lord hideth in his secret place comforteth in his almightie shadow and couereth as with his holy wings And this he doth to all them which assuredly rest by faith in him hope in him which haue Gods word and holy veritie for their shield and sword which do watchfully wait vpon him in all reuerence in all their waies which wholy hang vpon him as vpon their Almighty Father in loue in faith and feare which call vpon him in all their troubles These men he protecteth fatherly hee preserueth mightily by his good Angels and comforteth sweetly by his holy spirit as in all troubles so in the dreadfull time of the Pestilence The parts of this Psalme may be these 1. The first part is a proposition verse 1. for this generall doctrine is here first propounded that who so resteth by faith in Gods prouidence reposing himselfe in all afflictions sweetly as in his fathers bosome that man hath assuredly an almightie shadow and protection against all euills of this life 2 The second part is a confirmation verse 2. by an argument drawne from the Prophets owne experience it may be set in this forme What I finde true touching my faith by mine owne spiritual experience in my selfe Gods faithfull may find true by the like experience in themselues But I finde and must euer professe it that the Lords almightie shadow is my best protection against all euils and my soueraigne preseruatiue in the Pestilence Therfore Gods holy people if they do by their precious faith repose themselues in Gods bosome they shall finde as an almightie protection against all euils so a most soueraigne preseruatiue against the Pestilence 3. The third part is an application of this sweete doctrine vnto all belceuers to stirre them vp to embrace it from the third verse to the fourteenth Where we be to obserue 1. How with many words and sweete promises he desires to cheere and confirme the hearts of the faithfull that they may rest by a particular victorious faith on God in the Pestilence 1. ver 3. Surely he will deliuer thee 2. ver 4. He will couer thee 3. ver 5. Thou shalt not be â—…fraide 4. ver 7. A thousand shall fall at the sidâ—… and it shall not come neare thee 5. ver 13. Thou shalt walke vpon the fierce Lyon c. Secondly obserue how he calleth vpon the beleeuer to cleaue vnto Gods protection by a speciall faith and to looke well vnto his waies c. 1. ver 4. He wil couer thee vnder his wings when thou shalt hide or betake thy selfe vnder his featbers 2. ver 9. 10. Because thou hast set the Lord which is mine hope euen the most high for thy refuge there shal none occasion be giuen that euil may touch thee 3. His Angels shall keepe thee in all thy wayes Thirdly obserue with what varietie of names and arguments the Prophet setteth forth the nature and qualities of the Pestilence for he calles it 1. The snare of the hunter ver 3. 2. The noysome Pestilence ver 3. 3. The feare of the night ver 5. 4. The arrow flying by day ver 5. 5. The Pestilence that walketh in darknesse verse 6. 7. The rewardf the wicked ver 8. Fourthly marke what meanes the Lord vseth for our protection in the Pestilence for the Prophet assureth vs that the holy Angels of God are sent with a speciall charge and commission from God to preserue his faithfull people from euill spirits in the Pestilence ver 11. He shal giue his Angels charge ouer thee to keepe thee in all thy waies ver 12. They stall beare thee in their hands that thou hurt not thy foote against a stone And thus farre the application The fourth part of this Psalme is a conclusion wherein the Lord himselfe speaketh as it were to the heart of the beleeuer feeding him with sweete promises and instructing him what duties hee requireth at his hands 1. Gods sweet promises are these repeated 1. I will deliuer him ver 14. 15. 2. I will set him vp on high that is in a sure place of defence ver 14. 3. I will heare his prayers ver 15. 4. I will be with him in troubles ver 15. 5. I. I will honour him ver 15. 6. I. will giue him long life ver 16. 7. I will shew him my saluation ver 16. 2. God requires in his children 1. Faith Because hee dependeth on me or embraceth me ver 14. 2. Loue. Because hee dependeth on me or embraceth me ver 14. 3. Knowledge and profession ver 14. 4. The spirit of prayer So soone as he calleth vpon me I will heare him ver 15. The 91. Psalme verse 1. Who so resteth in the secret of the most high shall abide in the shadow of the Almightie THE first verse containeth the proposition of the whole Psalme as is before shewed The sense is this That he which firmely standeth by faith in the Lords seeret place that is vnder the Lords gracious prouidence and strong protection when tempestuous calamities fall vpon the world for sin he shall be graciously preserued as in an almightie shadow Secret a place of refuge wherevnto a man runnes from the violence and rage of his enemies as wilde beasts when they are in chase before the hunters make all speede into theyr dennes and holes for their defence So much doth the word in the originall signific And so in like manner the prudent man hides himselfe in Gods bosome when God smites his people with the Pestilence Pro. 22. 3. shall abide in the shadow or as the best reade shall lodge all night in the shadow Like as wearied trauellers much spent with