Pestilence 3. To what ende the Lorde thus smiteth his owne people in the Church with the Pestilence and what vse we are to make of this and of all kindes of afflictions To come then to the Booke of God first let vs learne I say wherefore the Lord hath sent in all ages this destroyer into the world And next we will in like manner consider of the instruments and meanes whereby the Lorde poysoneth the Elements and so smiteth man with the Pestilence And lastly to what ende hee thus proceeds in execution of his feareful iudgements The causes which moue the Lorde to persecute the worlde vniuersally with the Pestilence are the intollerable sinnes of men and in the Church these speciall impieties and wickednesses which followe as motiues and causes of this euill are offered vnto our wise and godly consideration First I sinde that ignorance contempt and negligēce in the pure worship of God causeth the Lord to smite vs with the Pestilence Moses saith to Pharaoh Exod. 5. 3. Let vs goe three dayes iourney into the wildernesse and sacrifice vnto the Lord our God Then hee addeth this reason Least he bring vpon vs the Pestilence or sword Contrarily to the true worshipper it is said The Lord shall blesse thy bread and thy water and I will take away all sicknesse from the midst of thee A second cause is infidelitie and rebellion against the word and the holy ministrie of the same Thus saith the Lord Num. 14. 11. 12. How long will this people prouoke me◅ How long will it be ere they beleeue me Here is the cause I will smite them with the Pestilence Here is the effect A third cause is this to trust to the creatures in extremities and not in the Lorde as to men and armour in times of warre this was Dauids sinne for it is said Sathan stood vp against Israel and prouoked Dauid to number Israel 1. Chron. Chap. 21. verse 1. Here is the cause So the Lord sent a Pestilence and there feli of Israel seuentie thousand men verse 14. Here is the effect Contrary vnto this sinne is the patient resting of the faithful vpō god in aducisities to whom it is said Who so dwelleth in the secret of the most high shall abide in the shadow of the Almightie A fourth cause wee finde is spirituall and corporall whoredome and all superstition whatsoeuer of this cause Moses writeth Num. 25. and Dauid Psalme 106. 28. 29 They ioyned themselues vnto Baal-peor and did eate the offerings of the dead thus they prouoked God to anger with their owne inuentions thus farre the cause the effect And the Plague breake in vpon them A fifth cause is blasphemie and all the prophanation of the most great and glorious name of God and the want of a due feare and reuerence in his worship according to his name power and maiestie If thou wilt not feare this glorious and fearefull name of the Lord thy God Here is the cause want of reuerence of God and all that is contrary to this feare all prophanation of this great name of God the effect followeth Then will I make thy plagues wonderfull and the plagues of thy seed euen great plagues and of long continuance and sore diseases and of long durance all the diseases of Egypt e◅ery plague c. A sixt cause is the gracelesse contempt of the holy word and of the messengers and Ministers of the same Thus saith Ieremie to the Iewes in Ierusalem which would not be taught by Gods word and despised the Prophets of God chap. 29. 18. I will persecute them with the sword with the famine and with the Pestilence Here is the effect first the cause followeth because they haue not heard I. obeyed my word saith the Lord which I sent vnto them by my seruants the Prophets c. In the seuenth place all the sins of Sodome pride fulnes of bread want of mercy idlenes c. may be numbred These caused the famine warres and pestilence in Zedekiahs miserable kingdome Ezech. 16. 46. 47. and Iere. 29. 17. 18 And the eight cause is the affliction grieuance of Gods people Tyre and Sidon they shal be smitten from the Lord with the pestilence saith Ezechiel for afflicting Gods people I will send her pestilence and blood into her streetes the cause is added they shall be no more a pricking thorne vnto the house of Israel nor a grieuous thorne Eusebius speaking of the famine warres and pestilence in the East parts vnder Maximinius and at the same time in Rome and West parts vnder Maxentius he sheweth the cause in these wordes Quis autem sicausam tantorum malorum inquirat persecutionem aduersus nos motam causae loco assignare dubitauerit c. Who shall doubt to affirme that the persecution or affliction of Gods Church and people was the cause of all the euils that fell vpon the world vnder those two Tyrants for tenne yeares space for when they gaue libertie to the Christians their plague ceased To the same purpose he writeth againe in the same story shewing how all the calamities which came vpon the world they are sent from God for the affliction of his people Let the ninth cause bee the abuse of the holy Sacraments as in generall of all diseases so no doubt one especiall of the pestilence Thus the Apostle speaketh For this cause meaning the abuse of his Sacrament first many are weake secondly many are sicke thirdly many are asleepe i. dead already I. Cor. 11. 30. This also is a generall impietie which hath ouer-spread Citie Towne and Countrey for Saboths and Sacraments be exceedingly prophaned by reason of the blinde ministrie of the land Christ is not preached his diuine mystries be not opened to the people The precious and the vile are alike accepted to the Lordes Table The idolater and blasphemer the murderer and bloody man the adulterer and whoremonger the vsurer and oppressor are thought worthy men to sit and feast with Iesus Chaist The tenth cause the Lorde Iesus saith the Pestilence is one of the messengrs of his comming These messengers some of them are long before Luke 21. verse 12. as persecution for the Gospell Before all these they shall lay hands on you c. Some not long before as famine warres Pestilence earthquakes c. verse 9. But after these the ende followeth not by and by some shall be euen in his comming verse 26 the powers of heauen to be shaken the Sun to be darkned the Moone to loose her light the starres to fall the whole frame of heauen to passe away with a noise 2. Peter 3. 10. the element◅ and the whole earth to consume away with heat and lastly the great signe of the sonne of man shall appeare The Plague then in these times is the sword of reuenge drawne foorth against all nations when the Lorde sendeth it for the contempt of the Gospell of
Iesus Christ and to proclaime vnto men that if the execution of this iudgement cannot preuaile against their securitie the Lord himselfe commeth speedily to the generall iudgement to sweepe away all sinners from the face of the earth and to cast them into a place of torments where they shall haue plagues farre exceeding the plagues of Egypt not only in body but also in minde not for a day or two but for euer They shall haue plagues without end The eleuenth cause If any yet would know wherefore the Lord sweepeth away so many thousands in the world among Pagans with this beesome of destruction let him take a veiwe of the plagues of Egypt most terrible and dreadfull for besides the reuenge of his people the Lord mentioneth often another cause namely the manifestation of his power and might which he will haue knowne as by his mercies among his people so by his fearefull iudgements vpon his enemies Exod. 7. 4. and 5. By great iudgements the Egyptians shall know that I am the Lord Chap. 9. 14. I will at this time send all my plagues vpon thine heart and vpon thy seruants and vpon thy people that thou maiest know that there is none like me in all the earth The twelfth and last cause may bee this againe in the Church among Gods people the reuenge of the couenant of the Lord for where the Lordes Lieutenants and keepers of his couenant the magistrates are slow to draw forth the sword of iustice there the Lord telleth vs he will draw forth his owne swords of famine warres and pestilence Leuit. 26. 14. 15. If ye will not obey me nor doe all these commandements and if yee shall despise mine ordinances either if your soule abhor my lawes so that ye will not do all my commandements but breake my couenant c. verse 25. I will send a sword vpon you that shall auenge the quarrell of my couenant When you are gathered in your Cities I will send the Pestilence among you Deut 28 15. If thou wilt not obey the voyce of the Lord thy God to keepe and doe all his commandements c. verse 21. The Lord shall make the p◅stilence cleaue vnto thee vntill he hath consumed thee the Lord shall smite thee with a consump◅on and with the feauer with a burning ague c. verse 27. the Lorde will smite thee with the hotch of Egypt with the ◅rods and with the scab and with the ◅ch that thou canst not be healed Now then condering the premises may not we heere out of the Lords booke more certainly declare the causes of the pestilence than the learned Pl◅an can doe and let vs not now thinke it strange that the Lord so smites vs in a short and light plague but rather let vs admire and extoll his mercies with all the praises we can for considering the grosse ignorance the great Atheisme the beastly epicurisme the prophane blasphemies the wicked periuries all the intollerable prophanations of Gods holy name the abuse of the Lordes Sabbothes the great contempt of Gods holy Ministerie word and Sacraments vncleannes adulteries incest fraud deceite vsuries and all manner of oppressions with infinite more sinnes amongst vs is it not a most admirable and miraculous mercy that wee bee not continually consumed with all the iudgements of the Almightie within these few yeares the Lord first began with a famine which sinote al the parts of the whole land not long after he made vs al to tremble with the sight of a most bloody Nation which came to deuoure vs now in the last place he hath called vs by Pestilence to a sin◅ere obedience vnto his Gospell The first iudgement was soone forgotten◅ the second hath giuen vs no instruction The Lorde grant this third and last of the Pestilence may open the eyes of his people Great plagues and iudgements argue great sinnes assuredly and great sinnes call for great iudgements I conclude this question with the wise mans golden sentence Though a sinner do euill an hundred times and God prolonge his daies yet I know that it shall be well with them that feare the Lord and doe reuerence before him but it shall not bee well to the wicked he shall be like a shadow because he feareth not before him THE 3. LECTVRE Verse 5. 6. Verse 5. Thou shalt not bee affraide of the feare of the night nor of the arrow that flyeth by day Verse 6. I meane the Pestilence that walketh in the darkenesse and of the Plague that destroyeth at noone-day TO passe ouer the allegories of which some are not vnprofitably nor vnfitly here vnderstood by diuers of the learned Interpreters I thinke it sufficient to commend vnto Gods people that sense only which the scope of the whole Psalm◅ leadeth me vnto I vnderstand here therfore in all these sweet promises by all these metaphors and borrowed speeches that great euill which the Prophet before verse 3. in naturall and proper tearmes hath called Deber hauoth The grieuous Pestilence or the pestilence of griefes that is most grieuous In the fift verse The Pestilence hath two fit names 1. The terror of the the night a metonymie of the effect for the cause because this sicknesse breeds many terrors feares in the night 1. Because the night is a sollitary time and solitarinesse doth encrease feares 2. Because of the darkenesse of the time for as all light brings comfort and boldnes so all darknes workes feare and discouragement in the sound much more in the weak and now most of all when a man is readie to walk into the valley of the shadow of death where is wont to be alwaies some agonies and great causes of feare Psal. 23. 3. 4. 3 The night breedes fearefull dreames which in time of the Pestilence increase terrors Iob in his affliction crieth out because hee is terrified with the visions of the night When I say my couch shall relieue mee my bed shall bring comfort in my meditation then fearest thou with dreames and astonishedst me with visions my soule choseth rather to be strangled and to die then to be in my bones When the Lord mindeth to amaze his enemies with any terrors hee powreth his iudgements vpon them in the night season when hee would shake all Egypt hee slew one euen the first borne in euery house in Egypt at mid-night and it caused a dreadfull crying and lamentation throughout the whole land Exod. 12. 29. 30. 33. It was the night time whē the Lord slew 185000. in Senacharibs campe that so he might beat downe the great insolencie of that proude enemie of his people First the Pestilence is called the arrow that flyeth by day So Dauid called it Psal. 38. For that it comes inuisibly if mē be not wel sighted they cā hardly discerne how it flies Secondly for that it comes swiftly a man can hardly auoid it Thirdly because it strikes suddenly as an arrow doth when men thinke
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
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
least of it sometimes in their mirth-making feasting gaming c. Fourthly an arrow if it come neere the heart giues a deadly wound so this euill if it come once neere the heart the Phisitions confesse it incurable In the 6. verse The 2. trophes set down verse 5. are expressed verse 6. Hee deliuers his meaning in plaine tearmes which hee had vttered before verse 3. and 5. in metaphors and in borrowed speeches The Hebrew hath in verse 5. The feare of the night the arrow that flyeth c. then the verse 6. The Pestilence so that we may very fitly ad the word I meane or I vnderstand the better to expresse the Prophets minde It is said againe 1. that the Pestilence walketh in the darknes 2. that it destroyeth at noone-day The pestilence as some of iudgmeÌ„t auouch is more violent in the night then in the day at mid-day then in any other part of the day First for the night the ayre is made more grosse and thicke with the coldnes of the night and then the strong contagious poyson spread in the ayre being driuen togither as in the generatioÌ„ of meteors thunder and lightnings in the middle region of the aire it is made more violent and deadly where it lighteth or smiteth any man Secondly where it is saide to destroy at noonday the cause of this they say is for that in the day the pores of our bodies are opened and then when the Sun is in the highest pitch of the meridionall line most open in all parts and arteries This time therefore are we most apt to receiue any poyson and this infectious vapour can soonest pierce into our secret parts And it is knowne by the experience of many yeares that albeit the heate of the Sun cause not this pestiserous exhalation yet it may cause it to be more violent and that all windes that come from that part breed putrifaction and rottennesse in all places This saith one Aphorisme of Hipocrates which is Venti meridionales hyemales sâ—…nt mortales South windes in winter doo bring death or mortalitie But I iudge the simple meaning of the holy Ghost may be this That the Pestilence spares not where God sends it but smites downe at all times as at midnight so at mid-day all alike in saire weather and in soule in the mountaines and in the vallevs in the best ayres and in the worst c. And therefore when God shootes this arrow men are warned here to be in a readines at all times and in all places Watch saith our Lord and Sauiour Iesus Christ for ye know not what houre the theefe commeth Thus much briefly for the sense and meaning of these two verses Now let vs consider yet somewhat more carefully seeing the Pestilence breeds so many feares and terrors night and day and is so great an enemie and destroyer of man-kinde what instrumentes and meanes the Lord vseth for the affliction of his people in the Pestilence 3. Question How the wicked spirits are Gods speciall instruments in the Pestilence 3. Surely hee will deliuer thee from the snare of the hunter verse 3. FIrst here it seemes to mee very expedient that wee take a short viewe in the booke of God how Sathan and his wicked spirits come to this great Dominion principalitie vpon earth among men and then wherfore he so hunteth and striueth by all meanes in all ages for the death and destruction of mankinde The holy Ghost telleth vs that Sathan and his angels were created Angels of light and companions in grace with the elect Angels of God commended and blessed of God in that generall benediction and commendation of all the creatures But they continued not long in that loue and obedience of God being made mutable and hauing a freedome of will as all the rest of their owne accord God so permitting it and denying in that instant the assistance of his grace and mightie hand of his holy spirit they disobeyed and displeased the Almightie and so fell from that blessed light to extreame darkenesse and from that wonderfull glory to inspeakable and endleste consasion Afterwards these wicked spirites haue neuer rested to blaspheme God and to dâ—stroy man by all the meanes they can for Sathan is a murderer and euer hath sinned with al his wicked angels from the Beginning He first began with our first parents for hee knew the rootes once infected the whole bodie armes branches are soone poysoned And to the ende hee might inuisibly deceiue them he first possessed the serpent for this cause the Scriptures call him that old Serpent Mâ—…tum spiritualibus virâ—…bus licet The Diuell can doe much by his spirituall strength saith one To be short the holy Ghost sheweth it how after this by certaine degrees he sought and had entrance into the woman Fâ—…st that lying spirit perswadeth her most impudently of the vntruth of Gods law and holy word concerning the forbidden fruite Secondly by long conference with that wicked spirit the woman beginneth to doubt and to call in qustion the certaintie of Gods loue and holy truth Genes cap. 2. 17. cap. 3. 2. Thirdly as that holy light of God was emptyed out of the minde by degrees so Sathan stept in for where that light is hee hath no entrance Fourthly when Sathan had once possessed her minde blinded it he then soorthwith slipt into the hart there wrought infidelitie first he blindes iudgement then he easily corrupts affections Fiftly when the heart was thus poisoned he easily filled it with euill thoughts vncleane lustes and wicked imaginations Sixtly wicked lustes of the heart beeing set on fire with the sight of the forbidden fruite stirred vp the affections the affections the will the mutable will the endeuor Seuenthly from this inward corruption and subscription vnto Sathans sophistrie and calumniation against the trueth followed that outward rebellion and manisest apostacie and falling away from God Lastly the woman bewitched by Sathan was the second instrument to deceiue the man who yeelded in all pointes by degrees as the woman and so was brought to the same most horrible condition of death and condemnation And thus began Sathan in our first parents to exercise his spirituall iurisdiction and kingdome vpon earth Man is not able to expresse how blessed and how glorious man then was before he fell to this league and societie with Sathan Hee was more beloued of God more deare and precious vnto the Almightie than all the frame of heauen and earth and all things contained therein For that hee was the end and last of all his creation prouided for of all necessaries before his creation onely created with that wonderfull consultation of the Trinitie the onely creature vpon earth resembling his God in many beautifull graces the glorious Lorde and Emperour ouer all creatures in body shining like the Sunne and immortall Math. 13. 45. In minde beautified with wisedome and knowledge Col. 3. 10.
euerlasting chaines vnder darknesse vnto iudgement of the great day A. In the beginning God did so but afterwards for the execution of his iustice and will hee suffered some part of of them to slie about in the aire but at his pleasure he can shut them vp againe in prison for proofe Reuel 9. 1. 2. The bottomlesse pit opened by an Angel and thence come foorth many euill spirits This same bottomlesse pit is shut vp by an Angel Reu. 20. 7. and Sathan is bound a thousand yeares Thus it appeares now and then they are shut vp and againe loosed when the Lord wil* therefore they intreat Christ Luke 8. not to cast them into the deep in hell Luke 16. 25. so Matth. 8. 24. Iames 2. 19. And thus farre of the causes mouing the Lord and of the instrumentall and secret causes which the Lorde vseth to smite his people with the Pestilence Now let vs not be brutishly secure and senslesse as the vngodly be but let vs make a holy vse as of all the Lords chasticemēts so of the pestilence comforting euery man himselfe by the word of the Lorde on this manner as followeth First I consider the Pestilence and the like calamities on Gods people to be Gods holy visitation to call men to a serious and a publique humiliation before him that their iniquitie may bee purged and this is all the fruite he desireth euen the taking away of their sinne Hee doth not punish willingly Iere. Lam. 3. 33. And that this is all hee desireth when he smiteth the Church with the pestilence may appeare For the Prophet saith that he contends in measure with it in the branches thereof not simiting them as hee doth the Gentiles And this we shall sinde in due time true if wee compare his lenitie with vs and his fierce wrath vpon many citties in the Popes dominions Conferre Pet. 1. 14. 15. and 2. Chap. verse 12. 18. Secondly I consider the Lords chasticements as effects of the great and certaine decree of God vpon mee Rom. 8. 28. what God hath decreed must come to passe God hath deered to make the Saints through afflictions that is all maner of chasticements whatsoeuer conformable to the image of his sonne Christ The best beloued Sonne wanted not rods all the life hee liued vpon earth and therefore I must not otherwhiles want them I must beare many crosses on earth before I shall be crowned with Christ in heauen Thirdly I know Christ seeth dayly all my sores all my griefs all my paines all my troubles all my teares they are as well knowne vnto him as if they were distilled by drops into his bottle and the number of them by iust account set downe in his register Psal. 56. 8. Thou hast counted my wanderings put my teares into thy bottle are they not in thy Register Fourthly I consider all these greeuances of this life as vndoubted seales of mine immortalitie for the Lorde hauing decreed to bring mee to immortalitie to blisse voyd of all miserie c. The effects of his decree I know and see in my vocation Iustification and sanctification but the life promised as yet I finde not because of my manifold afflictions wherefore I shall vndoubtedly finde it when this life is ended Eiftly I learne in Gods booke that the diseases of the body and all other afflictions of this life they are oftē sent vpon Gods people and holy seruants to worke in them a more serious humiliation for the sinnes of their youth either because they were neuer throughly humbled for them or least they fall dangerously into the same sinnes againe Psalm 25. 6. Remember not the sinnes of my youth nor my rebellions but according to thy kindnesse remember thou me euen for thy goodnesse sake O Lord. And Iob complaineth chap. 13. 26. Thou writest bitter things against me and makest me to possesse the sinnes of my youth Fiftly I consider also that God would haue vs his children beaten as for their owne sinnes so also that he may awaken his enemies and tell them that for their intollerable sinnes their destruction sleepth not 1. Pet. 4. 17. Iudgement must first beginne at the house of God if it first begin at vs what shal be the end of them which obey not the Gospell of God Sixtly I see and know the corruptions of mine heart to be so many and the dulnes and dimmesse of my minde to be such that if I were not often by the crosse brought to hearken and to obey I should neither vnderstand aright the Lords reueiled will nor practise it with any sincerity in my life Psal. 1 19. 71. It is good for me that I haue bene afflicted that I may learne thy Statutes Iob. Chap. 33. verse 16. God openeth the eares of men by their corrections Maister Caluin in his Preface on the Psalmes saith that if God had not exercised him with manv afflictions he could not wel haue vnderstood many Psalmes Seuenthly I finde also another great comfort in all mine insirmities and greeuance◅ I haue heard and knowne the faithfull to confesse Christs presence more familiar sweet and comfortable in their aduersitie then prosperitie and this I finde true in like manner And the rather I obserue this for that the Apostle speaketh thus of himselfe I will reioyce rather in mine infirmities that the power of Christ may soiourn with me therefore I take pleasure in mine infirmities in reproches in necessities c. And I finde true that prosperitie breedes dangerous pride and carnal securitie I sayd in my rest I shall neuer be mooued for thou Lord of thy goodnes hast made my mountaine so strong but thou didst hide thy face and I was troubled then I cryed to thee O Lord and prayed to my Lord. Psal. 30. 8. Eightly I gather also by afflictions experience and this both worketh in me a Christian sympathie compassion towardes other men in their miseries and teacheth mee how to comfort them as I haue beene comforted of the Lorde 2. Cor. 1. 3. 4. Blessed be God euen the father our Lord Iesus Christ the father of mercies and the God of all comfort which comforteth vs in all our tribulation that we may bee able to comfort them which are in any affliction by the comfort wherewith we our selues are comforted of God for as the sufferings of Christ abound in vs so our consolation aboundeth through Christ. Wee gather experience of Gods loue of our weakenes Rom. 5. 2. 3. Iames 1. 2. strength to endure cōtempt Lastly I consider death whether by pestilence or otherwise as the complement of my mortification for in mortification I am crucified and die dayly but in death I shal finde the full destruction of the whole bodie of sinne The Phisitions say death is the last phisition which endes the most grieuous pangs and dangerous diseases by Phisicke incurable so I know that death shall put an ende to all the euils that Sathan sinne and the
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
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
the heate of the Sunne and long trauel greatly reioyce when they come to a couert where they may rest and refresh their wearie bodies So the spirits of the faithful much disquieted with the afflictiōs of this life can find their sweet sleepe when they can by a holy faith in Iesus Christ repose themselues as in the bosome of the Almightie Where first wee are to learne how louingly the holy Ghost doth warne vs to cleaue vnto God and to perseuere in his holy worship in afflictions in time of triall wherein the wicked runne to any of the creatures rather then to God yea sometimes to Sathan himselfe before they seeke any refuge or comfort in the Almightie Such as rest in the ordinary creatures only are meere Atheists such as seeke to Sathan and his artes are bewitched Papists Idolaters and such like Such as when all helpes faile them are driuen at last by theyr corrections as Iob speaketh to come vnto the Lord are weake in the faith Such as first seeke reconciliation and peace with God by Iesus Christ and then desire a blessing in the vse of the creatures are wise and good Christians The Prophet saith not they haue a sure defence in war which haue many men many horses c. in famine store of corne and good prouision in pestilence good naturall preseruatiues and curatiues but that such as haue a strong faith in Iesus Christ are then greatly blessed and shall be mightily preserued Some thinke it is a light matter to come to God by faith and to lye downe as it were in his bosome confidently in afflictions But this is one speciall brand and marke of the faithfull and that which God most desireth and a point without the gracious assistance of Gods spirit which is not in the power of flesh and bloud to practise There is a notable storie 2. Chron. 13. 18. of Abiah and his people of Iudah of whom it is said that they preuailed against their enemies because they stayed vpon the Lord God of their father And the like we haue 2. Chron. 16. 7. of Asa his falling away in his latter age in his afflictions first he is said to haue run from the Lord to Gods professed enemies the Syrians and to haue made a couenant with them to helpe him in his warres against the Israelites at which time Hanni the seer came to the King and spake these words Because thou hast rested vpon the King of Aram and not rested in the Lord thy God therefore is the host of that King of Aram run away from thee and thou verse 9. shalt haue warres againe And then the Prophet confirmeth his prophesie by the kings former experience in the victories the Lord gaue him before by faith when hee cried to God in feruent prayer saying 2. Chron. 14. 11. Helpe Lord for we rest on thee The Ethiopians and Lubbims were they not a greast bost with charrets and horse exceeding many yet because thou didst rest vpon the Lord hee did deliuer them into thine hands then hee added this notable argument For the eyes of the Lord behold all the earth to shewe himselfe strong with them whose h◅art is sound towards him In the like maner he is noted in his sicknes not to haue sought the Lorde in the first place but the Phisition In all extremities then our first refuge must bee by faith vnto the true God for he will be and must be if we regard but our alleageance only we owe vnto his maiestie first sought for and honored before the creatures I. Question What benefite comfort and rest Gods people may receiue by faith in the Pestilence THe blessed faith of the Saints of God is a wonderfull supernaturall grace by the which we greatly please God and without it we displease him in althings without exception This great grace and gift of God as it is most needfull at all seasons and turnes so most of all in extremities for if it then faile vs we shall be carried away as with a maine saile from the Creator to the creature and and we shall fixe all our sences vpon them and confidence in them forget the great Lord and gouernour of all the host of heauen and earth This vertue greatly pleased Iesus Christ in his miraculous cures on earth and doth no lesse doubtlesse please him now in heauen The faith of the Gospell or Euangelicall requires 1. that you beleeue that the Messias is come 2. that you beleeue that Iesus Christ the sonne of the Virgin Mary is God and Man or God manifested in the flesh and that very Messias which was to come 3. that you beleeue in him for your perfect redemption 4. lastly it was required in these which resorted vnto him for miraculous cures that they carried with them a particular faith to be healed that is a comfortable perswasion of heart that hee both could and would heale them and such afflicted persons as they prayed for might be healed This holy faith I say greatly pleased Christ in earth and shall preuaile with him in heauen also for all mercies and blessings to the worlds end And the contrary sinne did hinder many graces streaming sweetely from him vnto the Iewes and so doth still to all vnbeleeuers among the Gentiles This the Euangelists tell vs where they say that when hee camo to Capernaum his owne Countrey Hee did not many workes there for their vnbeleefes sake And another saith Hee coul◅ not there do any great workes for their vnbeleefe and that he maruelled at their vnbeleefe Wee see then how insidelitie may keep◅ backe from vs Iesus Christ with all his riches The faithfull euer returned from his Maiestie both sweetely comforted with his blessings and graciously strengthened with his louing commendations The Centurion which came vnto him in Capernaum with a good heart and a sound faith first he receiued this blessing Goe thy way and as thou hast beleeued so be it vnto thee and his seruant was healed the same houre Then followed this comfortable commendation Uerily I say vnto you I haue not found so great faith euen in Israel Againe the woman with the bloudie Issue shee receiued many mercies from Iesus Christ first this comfort hee calls her Daughter secondly this blessing the issue of her bloud was stayed and healed thirdly this commendation Daughter bee of good comfort thy faith hath made thee whole Againe two blinde men crie to be healed hee asked them of their faith Beleeue ye that I am able to do this they said yea Lord and then hee said vnto them according to your faith be it vnto you and they were healed Of a Cananitish woman it is written that she was most earnest with Christ and she is at last gratiously comforted first with this commendation O woman great is thy faith be it vnto thee as thou desirest secondly with this blessing Her daughter was made whole in that instant The like commendation and comfort
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
make choise for their gods and religion yet saith hee I and mine house will serue the Lord And as Dauid here saith let the prophane multitude of vnbeleeuers run to the creatures in their necessities forgetting the Lord of life yea some to the meanes hee vtterly forbiddeth and others not a few to the meere professed enemies of God to Pagans and Idolaters as often did the Kings of Israel and Iudah yea to Sathan himselfe as all such do which run to the diuellish faculties of witchcraft and sorcery as the Egyptians when they were smitten with sundry plagues they sought to their wizardly priests and coniurers so the Chaldees Babilonians Saul Manasses Nero ◅ulian and such like in all ages The hypocrites iudgement and practise is cleane contrary to this holy canon here taught vs for he thinks it neuer safe to walke that way which most men treade not of the way of the multitude it is said Many si◅de it and like it but the end is destruction The 2. thing to be noted here is how he laboureth to teach others by his example This is a singular good way for teachers to conuert and confirme soules by speaking vnto men of their owne sence and experience of their faith I finde saith hee by most comfortable experience that they be safe which are in the Lords secret chamber and vnder his almightie shadowe I meane such as make God their castle and protection and boldly cry vnto him that they depend vpon him trust and rest in his almightie prouidence This is the best way to teach the ignorant and to conuert sinners vnto God by our owne faith feeling experience and practise of this we haue many sweet presidents in scripture This Prophet when hee hath receiued any spirituall comfort and instruction hee is euer ready to communicate vnto others what graces hee hath receceiued and how to come by them Hauing receiued inspeakeable cōfort in the free pardon of his sinnes Ps. 32. v. 5. he saith v. 8. I will instruct thee and teach thee the way that thou shalt goe And Psal. 51. he sheweth how greatly God is delighted that wee should teach others what benefits we haue receiued I will teach thy wayes vnto the wicked and sinners shall bee conuerted vnto thee This manner of teaching the Apostle thinkes most effectuall and profitable and therefore he vseth often in his owne example to teach others great mysteries of religion as of the dangerous conflicts between the flesh and the spirit Rom 7. and 8. of the vertue and great ◅fficacie of Christs crosse death and resurrection Gal. 6. 14. 15. 16. Rom. 66 How greatly the faithfull esteeme of Iesus Christ and his Gospell 1. Cor. 2. 2. Phil. 3. 8. 9. And the Apostle thinks also this way best to cōsort others in afflictions for thus he writeth Blessed be God euen the father of our Lord Iesus Christ the f◅ther of all mercies and the God of all comfort which comforteth vs in all our tribulations That we may be able to comfort them which are in any affliction by the comfort wherewith we are our selues comforted of the Lord. The vse of this doctrine is this euery man to stirre vp himselfe to be mindfull of his brethren to pe◅orm spiritual duties vnto them of instruction admonition exhortation c. as their state and condition shall require And to this end to begge of God as a louing and a mercifull spirit so specially the spirit of wisedome and iudgement that wee may know how to speake a good word seasonably vnto him that is wearied with his afflictions Es. 50. R. v. 4. Pro. 25. 11. Verse 3. Surely hee will deliuer thee from the snare of the hunter and from the grieuous Pestilence HEere the Psalmist laboureth to apply the generall doctrine of the first verse and what hee hath spoken of his owne saith and experience in the second verse vnto the present calamitie which was vpon the Iewes in his time and he striueth to perswade euery one of the faithfull that they shall be deliuered from the flying Angell which like a hunter raunged throughout all Iurie destroying so many thousands with the grieuous and deadly pestilence if they slie by faith farre aboue the secundarie causes vnto the Lords prouidence and holy protection 1. Here learne how that we must endeuour with all our might to strengthen one an others faith in calamities Doest thou beleeue canst thou beleeue All things are possible to him that beleeueth Wilt thou lie downe in the shadow of the Almightie surely he will deliuer thee 2. The Pestilence is heere called the snare of the Hunter because the Angell which was sent from the Lord like a Hunter or a fowler strangled slew many from Dan to Beersheba throughout all that kingdome with the Pestilence And it is not vnfitly compared vnto a snare for that it catcheth sodenly some walking some feeding some sporting some waking some sleeping as wee haue seene by our experience The Pestilence is here saide to bee noisome grieuous and painefull The word noysome or grieuous is in the originall a word of the pl◅n signifieth grieses So the plur n. is vsed for the superlatiue degree q. d. the most grieuous pestilence so it was in elder times vnto Dauid Heze iah and Iob and so it is vnto this day in such as are smitten we see and know daily by their complaints Verse 4. He will couer thee vnder his wings and thou shalt be sure vnder his feathers his truth shal be thy shield and buckler HEere the Prophet applyeth vnto the beleeuers spirit and conscience the same gracious promise of protection in other most sweete rearines and familiar speeches When men are dulled with griefes sorrowes and calamities they will hardly admit any consolation for this cause the holy Ghost here so often repeateth the same promise of mercie and comfort vnto vs. The metaphor of the Hen couering her young with her winges and feathers is no lesse comfortable than familiar Our Sauiour liketh it Math. 23. 27. The like is also vsed Exod. 19. 4. I haue carried you vpon Eagles wings and haue brought you vnto me The metaphor wherein he compareth the truth of Gods promise vnto a shield and buckler in the warres is thus vnderstood Like as the shield and buckler couereth our bodies from the strokes and darts of our enemies so the holy promise of Gods protection and deliuerance receiued by faith strongly confirmeth our hearts to receiue any calamities or plague and to rest confidently as out of all danger in Gods almightie shadow So is Gods promise called Pra. 30. 5. Euery word of God is pure and a shield to those that trust in him Here note that whereas before hee said the Lord to bee the most sure protection of his people hee ascribeth now that protection here vnto Gods truth that is the reuealed promise of God because the Lord ca◅ no other way be found but in the word o◅ promise
neither can our faith receiue him by any other meanes So then such as seek◅ him without his word shall neuer find him to their comfort Psal. 119. 114. 2. Question Wherefore the Lord smiteth his people with the Pestilence THE Bookes of God giue the Pestilence many names some proper some borrowed and metaphoricall which may helpe vs with some light to discerne the causes of this terrible destroyer of mankinde First the most sit and significant name in all the Scriptures is giuen it in the third verse of this Psalme Deber hauoth a a plague of sorrowes or a plague of griefes and torments for that it is both most noysome and painefull as our experience teacheth vs. The same word is vsed Exod. 5. 3. where it signifieth in like manner the Pestilence But Exod. 9. 3. the murraine which fell vpon the beastes of Egypt Because the murraine and the pestilence destroy both man and beast alike Secondly it is tropically called The hand of the Lord. 2. Sam. 24. 14. Iad Iehouah Because the Lordes power and might more appeares is more manifested in this great euill than in any other I thinke it not fabulous what I haue heard some report that they haue seene as it were the print of a hand vpon the armes and other parts of the body of sundry smitten with the pestilence Thirdly the Pestilence in this Psalme hath sundry names Pachadlaiilah the feare of the night from the effect for that it causeth many seares in the night So Dauid Psalme 38. 2. b Chets an arrow flying by day because it strikes suddenly it is swift and deadly 3 Verse 6. a Destroyer againe walking in darke places no light can helpe vs to discerne this contagion this euil spreds it selfe so closely and so darkly 4. Verse 6. Kereb which word signifieth againe destruction or ruine or as some say the biting of a wicked spirit ve 10. 5. Negang a plague a scourge a whip because it is the Lordes great scourge for the correction of his people 6. It is named also 2 Sam. 24 21. 25. Magephah which signifieth great smiting and grieuous beating of Nagaph to smite and beate to death The holy Ghost in all his speeches concerning this sicknesse seemeth to desire to list vs vp aboue the secondarie causes to looke vpon the Lorde and to fixe and fasten all our sences vpon him Thus Dauid speaketh Let vs fall now into the handes of the Lord for his mercies are great And the Lord is said to send the Pestilence as it were a meslenger and executioner of his iustice And to meete vs with the pestilence Exodus 5. 3. And to smite with the pestilēce to plead against his enemies with the Pestilence and to persecute with the Pestilence Whersore when and whersoeuer we see this hand of God let vs remēber that the destroier is sent from God to smite vs for our good if we fly vnto his mercies for they be great as Dauid speaketh but for our iust confusion if we abide still in our sinnes and rest vpon the creatures for now we must list vp our selues to look on him which smiteth pleadeth and persecuteth vs for our sinnes most iustly as we haue deserued because wee would neuer acknowledge his hand power and might in his other ordinarie fatherly and gracious chastifements vpon vs. Now for the causes of the Pestilence the Phisitiōs who ought to guide vs in this argument here some sweate much and gaine little others either ouer-boldly flye vp to constellations or too negligently ascribe it to secret causes They all say that it is an infectious poison deadly enemie to the vitall spirits with all speed flying into the hart the castle of life but whence it commeth whereof it ariseth and wheresore it is sent in these causes they confesse their ignorance First they say it is not bred of any elementall qualitie cold hot drie moyst but doth proceed of some venimous pollution which is spred in the ayre Againe saith he These be the maladies I haue said often they haue some secret cause And whereas some deeme the scorching heate of Summer to be some cause of this euill he answereth first euery hot disease as the Plague is more dangerous and grieuous in hot times then in colde Secondly that it is knowne by obseruation that the hottest Summers haue bin without all manner of plagues and that sometimes it hath begun in Winter and ceased in Summer or Autumne Thirdly if any say that it is bred of rotten exhalations which abound in vnsauourie places of great cities he answereth that it is found likewise to pester the people also which inhabite the most sweete and sauourie regions that can be and in the most temperate season Againe he he saith Sunt pestilentiae semina vsque adeo occulta c. The first causes which breede the pestilence are so vnknowne so in◅isible and so strange to all our senses that we are altogether ignorant of them and they smite vs when we thinke not of them neither can they euer bee espied but by their effecies and euents Againe hee speaketh wittily of rotten and vnsauourie ayres Ea Epidemio◅ quosdam morbos inferre solet nunquam tamen sola pestilentes ad pestilentiam interdum confert incrementum addit at non illam excitare potest sed causae altioris hoc opus est The putrifaction of the ayre saith he which ariseth of vncleane streetes c. it may cause some of the common ordinary diseases among the people but this alone can neuer breede the Pestilence This giueth greater strength to the contagion and increaseth it but cannot beget this euill the Pestilence is an effect of some higher power Thus then wee see these learned Phisitions to confesse their ignorance in the causes of this most grieuous sicknesse The most they can say is that it is a poyson sent into the ayre which poysoneth and killeth men in a straunge manner and it is not to bee forgotten that this man sendeth vs aboue nature and secondarie causes vnto an higher power that is I thinke to speake with the Scripture to the mightie hand of God as we haue before shewed Where the Phisition faileth and cannot proceed to discouer the causes of straunge and incurable diseases it were no disgrace for the best of them to intreat the religious and learned Diuine to reach sorth his helping hand It were happie in Church and Commō-wealth if men were so linked together in hearts and affections for that Artes and Sciences liberall and common are so coniugated and tied together that they haue continuall reference one to an other and can neuer well want the helpe one of an other Now to returne to our purpose these three questions may here be considered 1. What moues Almightie God and our most mercifull Father to smite his people with the Pestilence 2. By what instruments he vseth to smite his people in the
the Gospel of Iesus Christ. The tongue is a most dangerous member and Dauid heere requireth a heedie watchfulnesse Saint Iames saith plainly that all our profession and religion is in vaine if wee neglect this part and yet more fearefully The tongue is fire yea a world of wickednesse so is the tongue set among our members that it defileth the whole bodie and setteth on fire the course of nature and it is set on fire of hell And to be short for all partes remember watch and so beat down thy body as that thou maist be able to haue it in subiection and to bridle thine vnrulie affections so did the holy Apostle 1. Corin. 9. I beate downe my body and bring it to subiection least by any meanes after that I haue preached to other I my selfe should bee as a refuse or as one reiected and forlorne And that like c. And the like is said of Hillari Ego te asine saith he non hordco sed palca pascam ne me post hac recalcitres O mine asse so he calleth this bodie of sinne I will hencefoorth feed thee with chaffe and not with barley least hereafter thou kicke or strike me with thy foote THE 5. LECTVRE Verse 11. 12. For he shall giue his Angels charge ouer thee to keepe thee in all his wayes They shall beare thee in their hands that thou hurt not thy foote against a stone HEre wee haue againe a newe most comfortable doctrine concerning the preseruation of Gods children by the holy Angels of God as against sundry calamities of this present life so against the pestilence the argumēt is thus formed They which haue the custodie and watch of the holy Angels ouer them shall be preserued from euill spirits and comforted in the noysome pestilence But thou true beleeuer which hidest thy selfe by faith in Gods prouidence as in the bosome of the Almightie which art so watchfull ouer thy conscience thy heart and all thy wayes thou shalt bee preserued by the holy Angels of God Wherefore walking thus watchfully in thy wayes thou shalt be kept free frrom wicked spirits and comforted in the pestilence HE commpareth vs in this Argument to infants and the Angels to Nurses most fitly the scandals and offences of this life which hurt and hinder vs in our race to heauen-ward vnto stones which cause vs to stumble in the streetes And surely who so considereth our weaknes the thorns briers we passe through and the dangerous rocks we passe ouer againe Sathans subtilties and infinit snares shall well vnderstand this argument containeth no hyperbole or fained speech for assuredly we could not passe three paces in our wayes towards heauen if that the holy Angels did not as it were carrie vs in the aire and chase away wicked spirites from vs. Here we see the Lord offereth another spirituall preseruatiue of wonderfull vertue power and might against the pestilence We haue in these 2. Uerses these three things most worthy our obseruation 1 That all the holy Angels are vnder the charge and gouernment of the Lord they serue and minister vnto him and where he will 2 How that they haue not onely a generall charge ouer all the faithfull but in particular they must care for and watch ouer euery one Keepe thee beare thee 3 How long their charge lasteth as long as the faithfull walke vprightly and soundly with God in all their wayes appointed for them 5. Question Howe graciously the Lord preserueth his people by his holy Angels in the pestilence TO passe by all needlesse and curious questions of Iewish Rabbins and others concerning the holy Angels of God we shall content our selues when we haue learned only those points which the sacred Scriptures haue recommended and reuealed vnto vs for our comfort and instruction The first point needfull to be knowen as our Prophet here noteth vnto vs is that these holy spirits haue no absolute authoritie of their owne but are vnder the charge of the Almightie they come and go where and when they be sent by him and they doe most faithfully and readily performe all seruice they are commanded So the Psalmist speaketh They do his com◅andement in obeying the voyce of his worde And we be taught what their function and ministry is both by their proper and common names often giuen them in scripture For their proper names are euer significant and shew some part of their seruice for the performance whereof they are sent of God The Angel sent to the holy Virgin is named Gabriel and so he calleth himself this signifieth the strength of God answerable to his message which was to declare the great power of God as in the wonderfull conception of Christ in the Virgin so in all the worke of our redemption The Angell sent to Esay is said to be one of the Seraphins he had his name of Zaraph to burne and fitly for his seruice was to touch Esays lippes with a hote cole from the Altar Thus the Lord confirmed his Prophets both with his word and Sacraments So Ieremie so Daniel The Angel which came to Mancah named himselfe Pelt wonderfull he both miraculously consumed the sacrifice with fire and in the said slame of fire ascended vp and departed from them The Angel which came to Tobias is called Raphael the Lordes phisicke or phisition because he cured him or was sent of God to cure him And in like maner their common names put vs in minde of their seruice and holy ministrie vnto God They are all in generall called thrones dominions principalities powers because the Lorde doth gouerne his empire exercise hi◅ dominion and shew forth his principalitie power by their seruice Againe they are said to be the Lords host and the host of heauen because they are of a wonderfull multitude and God ruleth them as kings and princes do an host of men Daniel saith Thousand thousands ministred vnto him and tenne thousand thousands stood before him And Christ affirmeth the same saying Thinkest thou that I cannot now pray my father and he will giue me moe then 12. legions of Angels Againe they are maruellous faithfull and readie in their seruice Ezech. and Daniel doth see them flying they haue no wings and yet are they swift as the windes and ◅eadie to execute with all speed any thing they haue in charge from God He maketh his ministers spirits and his messengers a flame of fire They do their message faithfully and will haue no honor nor worship done to them as the euill angels but all to be done to God Re. 19. Iud. 13. 18. 19. 20. Their faithfulnes great seruice and sincere and constant obedience to God is notably commended by the Prophets where hee saith Praise the Lord yee his Angels that excell in strength that doo his commaundement in obeying the voice of his word Where note first they praise God in their seruice 2. They are of wonderfull streng◅h to
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
request not that the Lorde did not heare from the beginning but now in the ende he feeleth an answere in his soule that God hath granted his desire As Psal. 69. The Lord hath heard my petition 66. 18. 19. God hath heard me and considered the vâ—…yce of my prayer Where note two things if we desire to be heard first that we haue a feeling of our wants as here in troubles 2. That we cry mightily and continue God in the end wil heare vs as he did Dauid in the end alwayes and after much crying I will be with him in troubles This is the 2. promise Some man will thinke this no special promise for that God is both by his essence infinit filling heauen and earth by his prouidence watchfull present and carefull ouer all and euery one of the creatures in heauen and earth And yet further is hee not with his beloued children alwayes in a more speciall manner by his spirite of sanctification and comfort effectuallie also working by the â—…ath and resurrection of Iesus Christ to make them new creatures All this is true both of the generall prouidence of God and of his speciall working and grace in the Saints But yet they are not alwayes alike comforted For the Lorde doth otherwhiles more graciously shew himselfe at one time then another For may not the King to those of his housholde more louingly shew his countenance at one time then another and frowne at other times vpon them and yet they bee his seruants So is it with Christ and his members The righteous soules of the faithfull sometimes eate and drinke and feast with Christ yet at other times they cry much they aske many watchmen for him and seeke him with much sweating before they can find him And that the Lord Iesus doth more familiarly shew his face and communicate his graces vnto his Saintes in troubles and in their grieuances the experience of Gods people in al ages can testifie and this we haue before partly vouched Dauid cryeth Hide not away thy face from me for I am in trouble and they cryed to the Lord in their trouble and hee deliuered thâ—… out of their distresse O that men would therfore prayse the Lord. Master Philpot sayth to Lady Vane Belieue me dear Lady there is no such ioy in the world as the people of Christ haue vnder the crosse These holy ones haue often many desertions and yet in the midst of their agonies Christ will suddenly shine foorth as bright as the Sun after a cloudie blacke tempest as in Maister Glouers storie appeares and many others And this blessed presence wee speake of make so many of Gods people so constantly and so cheerefully to offer vp themselues a liuing sacrifice to bee rosted and tormented with fire in smithfield and many other parts of the world 6. Question What wonderful communion there is between Christ and his holy members best knowen to his people in afflictions Cant. 2. 16. My welbeloued is mine and I am his verse 15. I will bee with him in trouble FIrst let vs here consider in what manner the holy Scripture speaketh of this great communion and fellowship between Christ his members Thus Iohn writeth of it first in his Epistle That I say which we haue seene and heard declare we vnto you that ye may haue fellowship with vs and that our fellowship also may bee with the father and his sonne Iesus Christ. Againe in his Gospel most comfortably on this manner I pray not for these alone but for theÌ„ also which shall beleeue in me through their word that they all may bee one as thou O Father art in mee and I in thee euen that they all may be one in vs that the world may beleeue that thou hast sent me and the glorie that thou gauest mee I haue giuen them that they may be one as wee are one I in them and they in me that they may bee made perfect in one and that the world may know that thou hast sent mee and hast loued them as thou hast loued mee And the Apostle speaketh of this communion when hee saith Tempt your selues whether you be in the faith do ye not know that Iesus Christ is in you except ye be refuâ—…es Because this blessed vnion communion and fellowship is spirituall and misticall the holy Scriptures do striue to helpe our weaknesse to conceiue rightly the trueth of it by sundry Metaphors and borowed speeches as Iohn in the sweet parable of the vine and vine branches in which place the whole comparison if we make supply out of other places standeth vpon sundry most familiar similitudes as to expresse the singular loue and care of God ouer his people and the effectuall power of the Ministerie of his holy word woâ—… in them so to instruct vs of the VI separ bâ—… vnion betweene Christ and his holy members 1. The heauenly Father is compared to the husband-man 2. The ministers vnto the husbandmans laborers 3. The people and the Church of God vnto the vineyard or husbandry 4. Christ and his members vnto the vine and vine branch 5. The spirituall vnion liâ—…e and growth of the faithfull in Christ vnto the naturall coniunction life and growth of the naturall vine and her branches 6. Lastly as the husbandman on earth loueth careth for and purgeth his vine with his handes and instruments his corne fieldes c. so the heauenly father loueth and purgeth his Church and his people by his Spirit word and sacraments c. And like as wise Princes commit their sonnes to the custodie and instruction of wise and faithfull men so the heauenly Father commendeth the education of his children to his holy labourers and by their Ministrie hee prepareth such on eaith as he purposeth to aduance to the kingdome of his glory to be fellow heires with Iesus Christ in heauen Againe all that heauenly and most sweet parable the song of Salomon tendeth principally to expresse this inspeakeable communion comparing it often vnto the holy vnion which is betweene man and wife in that mariage which is in the Lord and so doth the Apostle and concludeth â—…that wee are members of his body of his flesh and of his bones 3 And this firme coniunction which 〈◊〉 in this mysticall body is againe notably â—…id before vs by the similitude of the naturall body and the essentiall parts of the same 1. Cor. 12. 12. 13. 14. 15. 16. Thus when we see by these few places how the holy spirit doth demonstrate vnto vs a most certaine and reall coniunction and communion betwixt Christ and all the faithfull heere on earth And yet heere is no corporall commixtion of our soules with his or any coniunction of natures neither is this a bare consent of mindes onely but an inspeakeable coniunction is 〈◊〉 by meanes of the words of reâ—…ation without and the holy spirit of Christ within working effectually almightie in power to knit together
haue so accounted it Gen. 15. 15. Thou shal come to thy fathers in peace and shalt be buried in a good old age So Gedâ—…on is buried in a good age Iudges 8. 32. And Dauid full of daies riches and honour 1. Chron. 29 28. Surely olde age and gray haires is a Crowne of glory to the righteous and godly man For thus the holy Spirit speaketh Age is a Crowne of glory when it is found in the way of righteousnesse but all things are turned into sinne and accursed to the wicked and vngodly Againe Gods children are more satisfied here on earth with a fewe daies then the wicked are with Nestors yeares And concerning long dayes in heauen there shall be dayes continually and no more nightes The heauenly Ierusalem hath no neede of the Sunne neither of the Moone to shine in it for the glory of God doth light it and the Lambe is the light of it The 6. and last promise I will shewe him my saluation This promise of all the rest is most comfortable And here two things must be considered First who see their saluation or to whome it is shewed Secondly where and when it is shewed vs and seene by vs. For the first not euery man can see into this mysterie no not euery professour of the Gospell first he must be as he is described in this Psalme a faithfull man a godly man a righteous man watchfull ouer his wayes a deuout man fearing God the Lord doth assure such in time by his good spirit of their election adoption vocation and euerlasting saluation Rom. 8. 15. Eph. 430. All the faithfull ought to striue daily in all religious seare to come to the knowledge and the full assurance by faith of their saluation Secondly if thou demandest when and where the faithfull see their saluation I answere that they see it both on earth and in heauen first in earth they see it as in a glasse two waies â—…st by saith when they see Christ and haue the assurance of his benefits in their hâ—…ts by the holy spirit secondly by â—…eeling when they â—…eele the power and vertue of Christ working in them true moâ—…ficaton and sanctification of life Again they see their saluation in heauen when they come to the present possessioÌ„ of that crown which is purchased for them then shall they no more see darkly for â—…ohn saith We know that when he shâ—… appeare we â—…all bee 〈◊〉 him for we shall 〈◊〉 as he is and be with him where he is 10 17 〈◊〉 24. Note here 〈◊〉 â—…sts and Athâ—…sts till the Lord 〈◊〉 your eyeâ—… with his eye â—…alue you can neuer but doubt of your saluation for he alone doth shew it whom and where and when he will To be short this is a most soueraigne comfort for all Gods people and euer hath bene in all paines and griefes of this present life plagues persecutions and all euils whatsoeuer Iob reioyceth in his miserie saying I am sure my redeemer liueth and I shall see him c. THE 7. LECTVRE The seuenth Question Of the visâ—…ation of the sicke which dutie must also be â—…erformed by some chosen faithfull and discreet men in the Pestilence Iames 5. 14. Is any sicke among you let him send for the Elders c. WE haue already shewed very cordâ—…all and precious preseruatiues both against many euils and specially against the Pestilence And yet there is one more which is giuen vs of the Lord no lesse profitable and effectuall then the rest And this is that comfortable visitation of the sicke which containeth medicines of wonderfull vertue to be ministred by the righteous and religious Elders or holy Ministers vnto Gods people and by the wiâ—…e godly brethren one to an other in all their maladies In the visitation of the sicke Iames teacheth vs what the sicke or visited must doo 1 He must send for the Elders verse 14. 2 Acknowledge his sinnes verse 16. 3 He must beleeue verse 15. 4 He must pray with them verse 16. Secondly what the visitors must be 1 The Elders verse 14. 2 The Elders of the Church verse 14. 3 Faithful men verse 15. 4 Righteous men verse 16. 5 Zealous men 6 Mercifull men 7 Men of one accord Thirdly what the visitors must do 1 They must come to the house of mourning verse 14. 2 They must teach and admonish the patient verse 16. 3 They must striue in fasting and praier for him verse 15. 4 They must pray tn faith verse 15. 5 They must perseuer and expect a blessing assuredly Is any sicke let him send for the Elders 1 HEre againe with Iames wee see that sicknes as all afflictions of this life is common to all the godly with the wicked poore rich strong and weake in faith there is no exception nor priuiledge here to free any man 2. S. Iames would haue the sicke man to sheâ—…e his faith loue by sending first of his own accord for the Elders of the church to instruct him and to pray for him and to comâ—…ort him so the Elders seeing his desire his loue feare shall be stirred vp in a greater affection and compassion towards him againe 3 Wee must here note also wherefore the holy Ghost sends vs first to these spirituall Phisitions of the soule before wee call for the other of the body which must not be despised And this hee doth that these holy men may take a view of the spirituall causes of our euils and labour to remoue them for then our naturall griefs are both soonest holpen most soundly cured so Christ begins his cure Mat. 9. 2. by remouing first the spirituall causes Thy sinnes are forgiuen thee And surely this we finde daily true by our experience that when phisicke â—…res without the Lord as it were the sores plagues of their soules become more dangerous incurable for being nothing humbled nor bettered by the Lords chasticements they walke more boldly in their old sinnes when they recouer health thâ—… before Now lâ—… 〈◊〉 examine with all diligence what speciall points S. Iames commendeth vnto vs concerning the visitation of the sicke First hee saith the Elders must be sent for by these Elders the holy spirit vnderstandeth else-where the holy Ministers chiefly and with them the godly brethren which were their helpers in their ministrie and spirituall seruice vnto God and his church men of knowledge wisedome experience and godlinesse without rebuke Secondly hee saith not one but many Elders not one Elder for here in this spirituall seruice as in many other corporall actions that is true which the Preacher saith Two are better then one Againe the loue iudgement experience faith feeling and praier of many must here be more effectuall and comfortable then of one And yet here cases no doubt may ofteÌ„ so fall out as that some one most rare most expert and wise messengers of the Lord must be sought for albeit as Iob