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
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
cause of the pestilence Exod. 23. 25. The second â—…ause of the Pestilence The third cause of the Pestilence Psal 91. Verse 1. The fourth cause of the Pestilence The fifth cause of the Pestilence Deut. 28. 58. The sixt cause of the Pestilence The seuenth cause of the Pestilence Chap. 28. 23. The eight cause of the Pestilence Euseb. lib. c. 16. Dis. 9. 1. 7. 8. Matth. 24. 29. The eleuenth cause of the Pestilence The conclusion These sins raigne in euery Citie towne and hamlet and yet the watchmen are a sleepe the Lords couenant is broken the watchmen regard not and therefore he will auenge the quarrell of his couenant by thâ—… Pestilence Anno. 1587. Anno. 1588. Anno. 1592. Eccle. 8. 11. 12. 15. Iob. 7. 13. 14. 15. Note what sundrv effects this feare wrought in Phatoh and all his subiects 2. King 19. 35. No wisdom in time of Pestilence to walke in the aires of night Hypocrates Aphorisme Iude verse 5. 1. Iohn 3. 8. Iohn 8. 44 a Reuel 22. 9. 1. Cor. 11. 3. b Turtul Apoc. ca. 22. Gene. 3. 1. Long conference with Sathan dangerous let him soone be packing Matth. 4. c Matth. 12. 43 44 1. Mens 2. Cogitatio 3. Affectus 4. Voluntas 5. Studium Gen. 3. 4. 5. 6. Gen. 4. 26. Psal. 8. 84. Iob. 144. Thus we are â—…ll by nature without exception Ep. 2. 2. 3. 4 Ep. 2. 1. 2. 3 De diuin daem lib 1. cap. 3. 5. Vtlamen solis penetrat aquam nubemacreÌ„ ita spiritus petrat omnia P. M. By speciall euidences to discerne and discouer Sathans habitation Ierom. epitad DamasuÌ„ Cypr. de Iiuore caelo Hel ser. 2. The 〈◊〉 peace of Christ the false peace of Sathaâ—… Ro. 15. 11. 1. Th. 5. 6. 1. Cor. 15. 34. 2. Cor. 2. 18. 2. Cor. 4. 34. Luk. 11. 21. 2. Cor. 4. 4 1 Tit. 1. 15. Ezech. 11 19. Ps. 104. 4 2. Sam 24. 1. Chr. 21 16. Aug. in Psal. 78. 2. Ki. 19. 35. Gen. 19. Antiq. 19. 7 Bubonem supra caput suum funi exten to nisidenteÌ„ Act. 12. 3. Wicked spâ—rits by sorcery filled their soules with errors destroyed their bodie with the pestilence Malakiâ—… Ragnim Iob. 1. 2. P. M. Beza de peste Ille spiri Daemoniacus de menâ—…b vestrie aduersus nos araeliatur Tert. Apoâ—… 27. Math. 8. 14. 15. * Verse 34. August in Psal. 78. Angeli mali ex vtraque parte The Lord will not suffer the de * Iobs plagu the plague of Egypt haue one name in the originall causes Iob. 2. 7. Exod. 9. 11. Deut. 28. 28. 59. 60. 01. Esd. 27. 8. 9. How to comfort our selues and to make vse of afflictions * The godly are beaten for the confirmation of their brethrâ—… and for the instructioÌ„ of the wicked Good to haue changes Psal. 7. 3. 2. Cor. 12. 9. Rom. 5. 2. 3. Iames 1. 2. 3. Nonignara mali miseris suâ—…curreie disco The sense Obseâ—… Euseb. hist. lib. 7. 21. Rom. 5. 2. 3. Matt. 6. Luke 12. 2. Sam. 24. 17. Verse 25. We must shew compassion on our brethren in praying for them in our liberalitie towardes â—…m in visiting them when they be sicke of which dutie see more in the ende Lo teunnâ—…h Note A particular victoriouâ—…â—…aith a speciall preseruatiue against the pestilence as before q. 1. Lo Teunnah 1. Th. 5. 21 Ier. 14. 15 Hob. 4. 16 Dangerous to be deceiued in a good cause 2. Cor. 13. 5 Definition * Or the Lords hand-writing Heb. 9. 14. Conscientia bene actae vitae multorumque beneficiorum recordano iucundissima est What a good conscience is Two things in a good conscience Note The first peace between God our hearts is by Christ immediatly onely Ro. 〈◊〉 1. Heb. 9. 14. 10. 22. Io. 14 27. Io. 8. 56. M. 42. Ps. 103. 1. 3 Phil. 3. 7. The second peace between a man and his own heart conscience 2. Cor. 1. 12 Tit. 1. 15. 16. 1. Io. 2. 21 27. Zac. 12. 10. 11. 20. 8. 16. 1. Io. 3. 19. 20. The spirit of prayers a good signe of a good conscience Spiritus ducit orationeÌ„ ad Deum si spiritus reus apâ—…d se sit conscientia erubescet quomodo audebit orationem ducere ad alaâ—…re ibid * Ephe. 6. 15. 2. Cor. 5. 18 19. Psal. 119. Rom. 10. 15 1. Tim. 1. 5. 19. Watch ouâ—…r thy conscience as ouer the apple of thine eye * Ro. 14. 5. Act. 24. 16 What a troubled conscience is 〈◊〉 Sam. 25. 37. Wee haue many Nabals in these dayes It is a common practise with Pâ—…pists and Atheists to hâ—…ng themselues 2. Co. 7. 9. 10. Esa. 57. 15 Psal. 51. Zach. 13 1 Esa. 53. 5. As in popery we see many gibbets to hang poore con sciences Zach. 12. 10. They are Gods enemies which through their sinnes and infirmities take â—…ccasion to blasphâ—…me God Iames 5. 15. What an euill conscience is Nocte dieq suum gestat in pectore testem Iuucnal Saâ—…yr 13. Rom 8. 7. This conâ—…ence is a specâ—…ll preseâ—…t ue oral com wâ—… soâ—…es or men Popish consciences are thus much disquieted Eph. 4. 19 The popish â—…erisie Mat. 27. 5. Psal. 55. 2. Sam. 17. 23. Snetonvita Neronis Take heede ye Church robbers to your conscience be-â—…ime if your hearts condemne you God is greaâ—…er c. Dan. 5. 4. 5. 6. Act. 24. 26. Hebr. 12. 17. 1. Ioh. 5. 16. Matt. 12. 31. Pro. 4. 23. 1. Tim. 1. 18. 19. Mar. 21. Iob. 27. 6 2. Sam. 24. 10. Iob 31. 1. Psal. 45. 12. Psal. 36. 1. Iam. 1. 12. Ch. 3. 6 Watch ouer all parts A gracious preseruation in the Pestilence As of the orders of angels Psal. 103. 20. Luk. 1. 19. 29. Dan. 9. 21â—… 8. 16. Iere. 1. 9. Dan. 10. 16. Iudg. 13. 20. But that storie is very Iewish and fabulous Col. 1. 16. Psal. 103. 148. 1. Ki. 21. 22. Reue. 19. Dan. 7. 10 Psal. 34. Ezec. 10. 5 Dan. 9. 21 Ps. 104. 4 Heb. 1. 7. Mat. 5. Luk. 2. Not as the euill spirits do Luk. 15. Ps. 34. 7. Psal. 91. 15. Heb. 1. 14. 2. K. 5. 17. It may be this was Michael Iesus Christ. Eze. 37. 2. K. 19. Col. 1. 16. 20. We are in communion with the Angels Iob. 4. 18. 1. Per. 1. 12. 1. Cor. 11. Eph. 1. 12. 22. Obiection Answere Questi 〈◊〉 Answere Gal. 1. 6. Io. 20. 31. 2. Pet. 1. 19 Wherefore Angels appeare not Mat. 4. An so do his members often 1. Cor. 7. 20. Siman Magus Act. 8. Deut. 8. 10. 11. 12. Pro. 30. 9 Psal. 34. Iob. 1. 10. The euill angels haue no such power to dest oy vs as the good angels to preserue vs. Psal. 103. 20. The vse of the doctrine going besore Reu. 19. 22. The condition of Gods children in this world Pâ—… 8. lib. nat h. c. 15 Plin. h. n. lib. 8. c 15 16. 23. * Peten Lib. S. n. b. 15. â—…alen * Dependeth â—pon me or â—mbraceth me The paâ—… Not 〈◊〉 Luk. 12. 32. 1. Ioh. 5. 18 Ignoti nulla cupido We do not desire things vnknowen Mark 4. 11. Mâ—…t 16. Rom. 8. 26. Mal. 1. Rom. 12. 1. And yet few so blind and so wicked but they say they can pray Psal. 141. Eccles. 4. 17. Rom. 10. 14. Iames 5. Psal 22. 1. 2. Cant 5. 4. 56. Psal. 66. 18. * If I delighâ—… in wickednâ—…s Psal. 38. 2 Some good Interpretâ—…s so iudge 1. Promise Obiection Gal. 6. 14 15. 16. Reu. 5. 20. Cant. 5. 5. 6. 7. 8. Psal. 69. 17. Psal. 107. vers 6. 13 19. 28. Act and M. in M. Philpots letters 2. Cor. 12. 9. 10. Act. M 2. Iohn 1. 3. Iohn 17. 20. 2. Cor. 13 4. A parable is a speech comparing like things together to stirre vp affection to illustrate any doubt and to shew the effectuall working of any thing by most familiar and best known â—…tudes 1. Cor. 2. 9. Es. 5. E the 14. 15. â—…ere 15. 17. An vnderstandâ—…ng â—…eart oâ—… a â—…ng heart Mat. 13. 15. Iustificatition Sanctification 2. Pet. 1. 4. Gal. 2. 20. Iohn Cal. Com in Gal. verse 2. 10. 2. Pet. 3. 18. Epâ—…e 4. 13. Iob. 5. 17. 18. 19. Mat. 13. 43 Dan. 12. 5. Iob. 19. verse 25. If Sathan be sent to torment the body remeÌ„ber Iobes comfort 1. Tim. 4. 8. Prou. 5. 1. 2. Pro. 4. 10. 25. 8. Câ—…itie bona senio satur Pro. 16. 31. Age nor honour make men wiâ—…e but the spirit of God Iob. 32. 8 9 Com. 5. Keue 21. 23. 1 Who see their saluation Psal. 23. 6. 2 Cor. 3. 12. 18. Io. 8. 56. Heb. 11. 1. Eph 320. Phâ—… 3. 8. 10. 19. 2. Cor. 13. 4. Gal. 6. 14. 15. 16. 1. 10. 3. 2. Ch. 19. 2. Chro. 16. 10. 12. Note Ecc. 4. 9. Iob. 33. 23. * Ioach. Camerar in synop depeste Ewichâ—…s depeste Here I desire to bee taught by the godly learned both how S. Iames must be vnderstood and how â—…he sicke of the plagne may best be visited B. de peste Iob. 2. 12. 13. 2. Pet. 1. 7. Rom. 15. 6. Matâ—…8 â—…8 19 Omothumadon Ast. 2. 1. 4 24. * Uers. 31. Parresia Eph. 6. 19. 1. Chro. 28 20. Act. 2. 1. Act. 1. 46. Phil. 3. 15. 16. Ro. 15. 16 Verse 15. Ephe. 6. Esai 11. 2. Pro. 25. 11 Euchentes pisteos Câ—…a 5. 16. Mat. 21. 22. Mat. 9. Verse 22. 23. 24. 4 Tract de Idol vanit Mâ—…tt 9. 22. Kom 12. 12. Luke 8. 1. Dan. 10. 2. 3. Vers. 12. Mat 2. 46. 47. 1. Ob. Thus a heatheÌ„ spaketh Tam fatale est medicum adhibe re quam conualescere Delato 2. obiect 3. obiect 4. obiect 5. Obiect 6. Obiect If any desisire to know more of this read Bâ—…za of the pestilence Lib. 7. ca. 10. Marc. 6. Eccle. 38. 9 10. 11. 12. Ecclesi 8. 9. 10. 11. 12. 1 Denature dcorum Of the plague in Wittenberge Ann. 1527 Note Ioel 2. 12. Conclusion 1. Ch. 6. 12. Maist. Phaer of the Pestilence * Of euery one like quantitie Let the Apothecary help you to make this pouder
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
that thereby hee may haue entrance into vs againe Finally to end this point and to come vnto our purpose againe there is nothing we ought in all our liues to bee more carefull of then to striue to discerne betweene the true the blessed and most comfortable peace of Iesus Christ in our hearts and consciences and the false peace and most dangerous and deadly sleepe of carnall and benummed consciences where Sathan dwelleth That if wee haue the one we may with all our might endeuour to preserue it and if we be miserably deluded and so endangered by the other wee may with all speede come to the meanes appointed in the Gospell of Iesus Christ for our deliuerance Great and deadly is the sleepe of all Atheists hypocrites and carnall men before Sathans face by the light of the Gospell bee discerned They are like men which haue drunke some deadly poyson they can but sleepe and delight in sleeping and yet perswade themselues in this miserable security that all is wel Our Sauiour rendereth a reason of this when he saith Sathan watcheth them with all his strength munition armour and with all violence stâ—…uing to keepe blinde in this state all he can to the day of death There can bee no true peace before Christ by his word and spirit cast forth Sathan out of the mindes and hearts of men as long as men loue darkenesse and hate light as long as the sloniâ—… slintie polluted heart ' and conscience remaineth the peace and sleepe is to be suspected to be Sathanicall Secondly before Christ giue peace hee must needes warre with Sathan Luk. 11. 21. In this warfare the prisoner that Christ taketh which fought against him is the soule of man c. a man therefore must be captiuat and so in soule humbled vnder Christ before true peace in Christs kingdome that peace therefore which is before humiliation is to be suspected Thirdly where Christ hath ouercome there his goood spirit watcheth for hee will not leese any that he hath found Io. 10. 28. Where that spirit is there hee worketh true sanctification of soule spirit and body I. Thess. 5. 23. Where therefore true sanctification is wanting the peace is dangerous and to be suspected But of this more in an other question Now to returne to that wee purposed let vs consider briesly whether the wicked spirites are Gods instruments and messengers to smite vs with the Pestilence The Lorde vseth no doubt as in many other of his iudgements so in this the ministerie of Angels good and euill Hee maketh his Angels like the windes and his ministers are like a flame of fire It was as it seemeth to me a good Angell which with his sword drawne flew so many thousands in Israel in Dauids time Howbeeit Augustine saith hee can neuer remember that the good Angels execute any iudgements vpon any good people And it was the Angell of the Lord that flew in Senacheriâ—…s campe in one night 185000. And they were good Angels which came to Sodome and Gomor when it was destroyed with fire and brimstone It was likewise the Angell of the Lord which smote proud Herod that hee was eaten of wormes Act. 12. 13. Yet Iosephus saith hee sawe an Owle or a Diuell in that likenesse ouer his head presaging that miserable death And he addeth there followed great tormentâ—… in his inwarde parts His grandfather was eaten of lice but this Tyrants death sâ—…meth to be of some sore griping and guawing wormes in his bowels hee was made wormes meate saith Saint Luke It may be hee was tormented of lice without and wormes within But they were euill spirits and Sathans angels which plagued Aegypt Psal. 78. 49. 50. Hee cast vpon them the fiercenesse of his anger indignation and wrath and vexation by the sending out of euill angels hee made a way to his anger hee spared not their soule from death but gaue their life to the Pestilence And sathan is saide to fill Iobes body all ouer with most pestiferous botches and biles One saith the diuell gathereth of the first seeds of nature and applyeth them to some matter and so can produce strange effects but how farre hee can proceede in nature it is hard to iudge The diuell is limited two wayes First hee cannot out-reach nature Secondly the will of the Lord so saith hee the diuell can bring pestilence famine biles for he knoweth of what causes these euils do arise And an other reuerend diuine saith The wicked angels are Gods instruments in the pestilence working by naturall causes So the diuell is said to send the godly to prison but by meanes of tyrants Reue. 2. 10. and chap. 6. 8. 9. verse 1. At the commandement of God the windes are in like manner sent foorth by euill angels from the which windes doubtlesse it is manifest that many infections of the ayre and this infection chiefly doth arise And Augustine vpon the Psalme 78. hee is of iudgement that the good and euill Angels can vse these visible Elements and by them effect many things As men saith he can vse them not onely to sustaine life but also according to the measure of their knowledge most artificially both in sundrie supersluous trisles and in diuers mechanicall effects There be three sorts of maladies wherâ—…by the wicked are plagued and the godly chastened of the Lord. The first kinde is meere naturall the second is meere diabolicall the third is mixt Meere naturall I call all those which haue their causes knowne in nature discerned and cured not by rude Empyriâ—… but by the learned in the practise of Phisicke as the ordinary common diseases among the people Meere diabolicall I thinke wee may câ—… those euils wherein no cause appearâ—… to the most perfect and learned Phisition but some secret cause that is some wicket spirit sent of God to distemper the body and to cause the naturall faculties and parts of the body eyther not to be able to performe their duties or to benumbe the body or to do farre more with greater strength and violence then nature alone can effect such were those the scripture cals dâ—…moniaci possessed of diuels or holden of diuels or as some learned men reade inspired by diuels In which most grieuous affliction Sathan doth most commonly bereaue the possessed of the vse of common sense and reason working in them beside their ordinarie course of nature straunge effects euen such as the most iudicious both Phisitions and Diuines cannot ascribe to any other cause but to Sathans effectuall working There is great wisedome and heede to bee taken in helping and healing such at this day for it is not done by coniuration or diuination as Popish Priestes professe and practise but by entreating the Lord humbly in fasting and prayer I see no warrant we haue to talke or question with Sathan for hee is the Lords executioner hee hath sent him what authoritie then haue wee to commaund
many A◅heists and prophane beastes are driuen not for any trouble of conscience but as that myser by the spirite of couetousnesse some by the spirit of fornication corporall and spirituall to hang and drowne themselues because they cannot obtaine that which they purposed desired as we see in Achitophel Therfore these worldly sorrows must be wisely discerned from the good sorrowes of the troubled consciences of the faithfull Wee must euer desire the light of Gods louing countenance which we may be assured of if we keepe faith a good conscience but if we make shipwracke of these the least thing shall greatly amaze vs yea the shaking of a leafe but if we haue this nothing shalt dismay vs. This paine is like to other griefes and no doubt accompanied with many other euils out of the body losse of goods name honour c. In the body sundrie diseases goe before and follow it melancholy c. But if worldly sorrow alone turmoyle the heart as for riches goods lost let these be recouered and all teares are soone gone and past but the troubled conscience is not so quieted And as for melancholy and other paines in the body they are cured wee see with medicines and good diet but nothing can appease this euill till Christs bloud be applyed 2 The griefe of conscience smites the heart Cant. 5. 6. My heart was gone when hee did speake I sought him but I could not finde him Againe Esay speaking of this troubled conscience saith I dwell in the high and holy place with him also that is of a contrite and humble spirit to reuiue the spirit of the humble and to giue life to them that are of a contrite heart And Dauid A contrite heart O God thou wilt not despise Thus then we see this griefe is in the hart melting it as fire doth mettals in what measure it pleaseth the Lord to humble his children 3 This sorow presseth downe the soule so Dauid complaineth Why art thou cast downe my soule and disqui◅ted within me wai◅ on God Psal. 43. 5. 4 Lastly I adde the troubled consciences of the faithfull can neuer finde ease but in Iesus Christ. There streames from him a most sweete liuing water as from a fountaine dayly to purge and wash our running sores and to heale the paine and griefe of our hearts By his stripes are wee healed 2. The Saints euer sought to Christ and none other to case them of this paine Psalme 51. 1. Cant. 5. 6. 7. 3. If by any other meanes the conscience be falsely quieted it will afterwardes rage farre worse then before much like vnto Sauls spirit which for some moment of time could b◅e quieted by some sweete melodie but when the musicke was ended he fell into his old furious phrensies againe The troubled consciences of the faithfull most appeare 1. In their calling 2. After 1 When God doth separate his elect by the preaching of the G◅spell that they may be sanctisied by his spirit and come to the profes◅ion of his faith 2. Thess. 2. 13. 14. There must bee then great and many perturbations in the hearts soules of such as the Lord effectually calleth vnto his grace for the heart before was chained and fastned to Sathan sinne and the world and this league and fellowship can not easily be broken Secondly the heart which before was stony and slintie must now be softened Ezech. 11. 19. I will take away the stonie hearts out of their bodyes and will giue them an heart of flesh Thirdly examples teach this Paule is stricken downe from heauen greatly humbled The good hearers Act. 2. when the Lord began to awake their consciences they were picked in their hearts and cryed saying Men and brethren what shall we do Fourthly some maister sinne and inueterate custome in sinne will breed great wrastling and strife at this time Fiftly some enormious sinnes will cause many to bleed at the heart and to dispaire 2 After the Lord hath vouchsaf◅d to giue his elect his spirit of grace and hath giuen them heartes to beleeue in Iesus Christ and after peace obtained with God in Christ after accesse to grace and the blessed reioycing in the hope of the glorie of God the old enemies may yet amaze disquiet and cast downe the soules of Gods elect Dauid saith hee felt some terrors and troubles of minde euen from his youth The reasons are first they haue dayly falles and therefore their repentance humiliation and sorow must dayly be renued Secondly they must otherwhiles againe be humbled for their olde sinnes to proceed on in repentance and least they fall into them againe Psal. 25. 6. Iob. 13. 26. Thirdly God layeth a grieuous hand vpon them when they giue cause through great sinnes that his enemies blaspheme his holy name for the example doth much harme it imboldens the wicked makes faint the heartes of his children Therefore hath Dauid suffered more torments of conscience then any other 2. Sam. 12. verse 14. Remedies and helpes for troubled consciences are these which follow FIrst pray earnestly for the restoring of the holy comforter Psal. 51. 10. and for a clean heart Ioh. 14. 16. Lu. 11. 13. 2 With prayer striue to ioyne much weeping and fasting if thy strength will beare it Psal 69. 10. 3 With prayer fasting comfort thy self with a meditation of the vse of all the afflictions of the faithful Ioh. 7. 13. Psal. 77. for thou hast no tentation nor affliction of conscience but they haue had the same or the like 1. Pet. 5. 9. 4 When thine owne cries and teares cannot finde Christ aske the watchmen and the daughters of Ierusalem for him and so neuer rest but by all good meanes finde him Cant. 5. 6. 7. 8. 6 If all this will not helpe thee seeke to the Elders of the Church and acknowledge thy sins to one or moe most discreet wise godly righteous mē fearing God that they may haue compassion on thee thē be perswaded their cries vnto God shall preuaile for thee Confesse your selues one to another and pray one for another for the prayer of faith shall saue the sicke and if he hath committed sinne it shall bee forgiuen him So farre for the good conscience of Gods children quieted and troubled now the euill conscience of the wicked followeth AN euill conscience is a conscience neuer purged by the blood of Iesus Christ. An euil conscience is either 1. Liuing or 2. Dead The first is the naturall conscience of the naturall man retaining naturall sight and naturall feeling and this liuing conscience is euer 1. Accusing 2. Excusing The naturall man hath left in him sundry generall motions of good and euill which are most crooked corrupt rules being tried by the first Table of the Lawe of God but his knowledge is not so much darkene◅ and corrupted in the generall heads of the second Table This man in all points that