things most â—…arre distant as one soule binâ—…es head and â—…eete together in one body To be â—…ort the Lord to bring his children to this high pitch of honour and dignitie doth proceede with them in this manner as followeth First the holy spirit singleth and seuereth thâ—…m out of the world by the â—…ound of â—…is Gospel 〈◊〉 15. 19. I haue chosen you out of the world And receiueth them to his owne house â—…nd â—…amilie Ephe. 2. 18. 19 Ye are no more strangers and forreners but citizens with the Saints of the houshold of God The 2. effect is Hee prepareth our hearts by faith to receiue Christ. And to this end 1. he renueth the minde 2. hee giueth an vnderstanding heart Marc 4. 10. â—…1 to receiue Christ by faith Ioh. 1. 11. To renue the mind his light dispelleth ignorance bringeth in that woÌ„derful doctrine which coÌ„ueâ—…teth the soule Psal 199. To renue the heart 1. he sofâ—…th and humbleth it by the preaching of Gods law Ezech. 11. 19. 20. 2. he causeth it with sighes and grones to confesse Rem 826. There is no good thing in my flesh 3. the heart hungreth after Christ and his righteousnesse Mat. 5. 6. 4. Lastly he worketh in the heart that admirable worke of God Iohn 629. Even a pretious and victorious faith to receiue as with a haÌ„d Iesus Christ and his benefits Ioh. 1. 12. The 3. effect and worke of Gods spirit is hee giueth them as a free gift vnto Christ. Ioh. 1027. 924. And Christ vnto them againe in like maner Rom 8 3. 2. CaÌ„t. 2. 16. My welheloued is mine anâ—… I am his The 4. effect The holy spirit doth in a most wonderfull and reall manner knit their soules and hearts vnto Christ and Christ ento them againc so that Christ become the head and the beleeuer the liuely member of Christ. So as the branches haue not a mâ—…re certaine sap life and growth by the vine then the true beleeuer hath life grace and growth in al good graces from Christ. lab 15. 1. 2. For this cause the Apostle saith truly We are mibers of his body of his flesh of his bones Epâ—… 5. 38. 21 Fiftly then Christ doth communicate vnâ—…o them being thus vnited vnto him by the wonderfull worke of his spirit all graces and blessings which conceâ—…ne their euerlasting saluation 1. They are couered with his righteousnes as with a golden robe Gal. 2. 27 They receiue by his spirit the precious vertue of his death which hath a great â—…fficacie to kill sinne Rom 6. 6. Gal. 6 15. and the vertue of his buriall to rot sin that so they may loath it as an vnsaâ—… carrion being crucified and slaine in them and the vertue of his resurrection Phil. 38. 9. whereby they are made new creatures Gal 6. 15. 16. 3 Because of this communiâ—…n wee are said to bee partakers of the diuine nature And the beleeuer may speake all this the Apostle speaketh in his owne person I am crucified with Christ but I liue yet not I any more but Christ liueth in me and in that I now liue in the flesh I liue by faith in the sonne of God who hath loued me and giuen himselfe for me Insignis sententia fideles extra se viuere id est in Christo A notable saying saith maister Cal. the faithfull â—…ue without themselues in Christ. 6 Lastly when they are thus highly aduanced into the communion of the holy Trinitie all the holy Angels and Saints of God they slay not then in one stay but they must haue their dayly confirmation by the said word and spirit that so they may haue a holy growth vnto a perfect man and vnto the measure of the age of the full growth or fulnesse of Christ. And this growth is signified vnto vs by the growth and increase which is to be seene in the partes of any naturall body Ephe 4. 15. Let vs follow the trueth in loue and in all things grow vp to him which is the head that is Christ. And againe Col. 2. 19. All the body furnished and knit togither by ioynts and bands increaseth with the encreasing of God Thus farre briesly of this holy communion The third promise And I will deliuer him The Lord will haue his childreÌ„ wade through afflictions yea sometimes to bee smitten with the plague it selfe but hee will deliuer them that is hee will restore him to health if that bee good for him or else he wil change this miserable and transitorie life with the happy and immortall life which is best of all Blessed is the man whom God correcteth therefore refuse not thou the chastâ—… of the Almightie for hee maketh the wound and bindeth 〈◊〉 vp hee smiteth and his hands make whole he shall deliuer thee in fixe troubles and in the seuenth the 〈◊〉 shall not touch thee The fourth promise And I will bring him to honour It is not to bee doubted but God hath perâ—…ormed this promise alwayes to his children whether wee vnderstand it of an earthly â—…anour or an heauenly they which faile of this one are sure notwithstanding of the other and sometime of both Ioseph and Daniel of both after great aduersitie Hezekâ—…as Dauid and Iob of both after plagues and pestilentiall maladies Yet Lazarus and many of his condition wanting this vaine and transitory glory haue receiued the greater measure of the heauenly Here againe I do not thinke but that he putteth vs in minde of the glory of our resurrection and of our regeneration where assuredly our glory begins 2. Cor. 1. 18. which while wee consider albeit afflictions for the present are greeuous yet wee must be wonderfully cheared and comâ—…orted for howsoeuer heere for a moment our bodies bee subiect to many most grieuous and noysome diseases for our correction and chasticement and after to putrefaction yet in the ende they shall be â—…illed with a wonderfull glory For they shall shine in the resurrection as the Sunne and shall be like the Angels of God Whereas the wicked shall ariâ—…e to a greater shame then if they were filled with all the sores and plagues of Aegypt And therefore this promise much comforted Iob â—…or thus he speaketh of it in his great passions most chearefully I am sure that my Redeemer lâ—…cth and he shall stand the last on the earth and though after my skinnâ—… wormes destroy this body yet shall I see God in my flesh whom I my selfe shall see and mine eyes shall behold and none other for me though my reynes are consumed within mee The fifth promise With length of daies will I sanctifie him Here I iudge this promise as that aforegoing and the last which followeth concerneth both the life present and that which is to come The faithfull then in that plague looked euery mâ—…ment for death and therefore they haue this promise to comfort them An old age is promised as a blessing often to the godly and they
faith that albeit all the world went from God in these extremities to many vnlawfull meanes yet he would sweetly rest in God and seeke for lawfull meanes onely here hee speakes of euery other faithful beleeuer as of himselfe that he also must haue this particular faith For a man must not onely haue faith concerning Gods prouidence as at other times but I must also beleeue that God in this speciall visitation hath a most speciall care of me and hath commanded his Angels to watch ouer me And for this cause all the promises are particularly applyed to this beleeuer from the beginning to the ende of this Psalme verse 3. Surely he will deliuer thee from the s◅are c. verse 4. Hee will couer thee with his wings and his truth shall bee thy shield verse 5. Thou shalt not be afraid c. verse 7. A thousand shall fall at thy side and it shall not come neare thee verse 8. Thou shalt onely see the reward of the wicked verse 11. Hee will giue his Angels charge ouer thee to keepe thee verse 12. They shall beare thee c. verse 13. Thou shalt walke vpon the Lion c. Wherefore thou must striue to haue this particular and speciall faith in troubles The 10. verse seemeth vnto me to containe this argument Hee that with all good conscience watcheth ouer his wayes and so endeuoureth with all his might to walke with his God in sinceritie of life and soundnesse of heart hee shall be deliue◅ redin the Pestilence Thou art one of them which striue with all good conscience to serue the Lord thy God and doest endeuour that no cause be giuen that thy father now in his anger shall s◅ite thee with the Pestilence Therefore hee will deliuer thee THe Lord saith in an other place that when the dayes of famine come he will not famish the soule of the righteous and to the true worshipper which serueth him in truth of spirit he saith The Lord shal blesse thy bread and thy water I will take away all sicknesse from the mids of thee The Prophet here teacheth vs as the Apostle that Gods children must auoyd all occasion of sinne or to speake yet more strictly as the holy spirit speaketh all shadow all likenesse or appearance of sinne So some godly Interpreters vnderstand that place The Psalmist as I iudge here compareth vs to wise and faithfull children which are most watchfull least by any the least meanes they giue cause of offence to their good parents And surely all arguments of our heauenly fathers loue and mercie considered in our election creation redemption regeneration adoption continuall preseruation euerlasting saluation we are of all other the most foolish and vnkind childrē if we study not chearefully to obey and carefully to auoyd the offence of so mightie so louing so gratious and so bountifull a father vnto vs. Againe if this watchfulnesse must be found alwaies in vs how much more euen then when our almightie Father in the continuance of his anger as Ieremie saith consumeth his enemies and chasteneth his owne people Therefore at this time specially all the wise sonnes of God tremble to displease him and studie to please him Psal. 2. 4. Question That a good conscience is a speciall preseruatiue against the Pestilence A Good conscience saith Augustine very well is the paradise of the soule and surely so an euill conscience is the very hell of the soule And Chrysost◅me calles the good conscience the good countenance of the soule because this conscience alone can approch boldly to the throne of grace Wherefore this good conscience is one of the greatest blessings wee haue on earth Now for as much as it is a thing most dangerous to bee deceiued in our greatest treasure and to take drosse for gold good for euill and euill for good let vs therefore be the more circumspect and carefull first to know and learne what this great grace is Secōdly let vs wisely examine ourselues whether we possesse it haue it in truth or ignorantly be deceiued as most mē be Lastly after iust triall and examination had of our owne hearts if we finde it in our selues let vs labor with all our strength to cherish it preserue it if we finde we haue it not let vs neuer giue our selues any rest but contend in all the meanes appointed to come to Iesus Christ that he may giue it vs for he alone can giue it and strength to keepe it Conscience is described of some to be a liuing lawe in our hearts which stirreth awaketh driueth vs vnto good things I suppose wee may truly describe the conscience first generally on this manner Conscience is an inward remembrancer in our minds and hearts witnessing eyther with vs or against vs of all our thoughts wordes and workes The cause wherefore the Lord hath put this remembrancer in man is this a small light and weake knowledge would soone lve hid and be as buried in him by reason of the corruption of our hearts and affections therefore the Lord hath left him this feeling as a keeper and a watch to awake him to marke and espie all his secrets and continually to present him vnto the iudgement seate of God that nothing may be lost in obliuion and this keeper men say to be as a thousand witnesses to testifie with vs or against vs euen of of all our secrets a great controller of Atheists euen in their secret chambers The seate of this remembrancer is the vnderstanding yet for that it is found sensibly to smite the heart therefore the holy Ghost euer seates him there So Salomon noteth speaking to Shimei Thou knowest all the wickednesse wherevnto thine heart is priuie that thou didst to Dauid my father And the Apostle saith that the great peace keepeth the heart and mind in Christ Iesus And the Author to the Hebrewes Your heart being pure from an euill conscience Eccles 7. 24. Lastly that this witnesse or remembrancer will be with vs or against vs at all times and that in Gods presence the Apostle testifieth Rom. 2. 15. The Gentiles shewe the effect of the Lawe written in their hearts their conscience also bearing witnesse and their thoughts accusing one an other or excusing before God The first diuision of the conscience is this the conscience is either 1. Good or 2. Euill 1. Of the good conscience SAint Peter 1. 3. 21. saith that a good conscience is a quietnesse of mind after we be perswaded of the grace of God in Christ being then readie without feare to present our selues before him Heb. 10. 2. The holy Ghost to the Hebrewes calleth it a conscience purged from dead works to serue the liuing God If the Heathens did so much reioyce in their good consciences which were but counterfeit in respect of the consciences of the faithfull how much more should we desire to know and reioyce to finde and endeuour to keepe
that thereby hee may haue entrance into vs againe Finally to end this point and to come vnto our purpose againe there is nothing we ought in all our liues to bee more carefull of then to striue to discerne betweene the true the blessed and most comfortable peace of Iesus Christ in our hearts and consciences and the false peace and most dangerous and deadly sleepe of carnall and benummed consciences where Sathan dwelleth That if wee haue the one we may with all our might endeuour to preserue it and if we be miserably deluded and so endangered by the other wee may with all speede come to the meanes appointed in the Gospell of Iesus Christ for our deliuerance Great and deadly is the sleepe of all Atheists hypocrites and carnall men before Sathans face by the light of the Gospell bee discerned They are like men which haue drunke some deadly poyson they can but sleepe and delight in sleeping and yet perswade themselues in this miserable security that all is wel Our Sauiour rendereth a reason of this when he saith Sathan watcheth them with all his strength munition armour and with all violence stâ—…uing to keepe blinde in this state all he can to the day of death There can bee no true peace before Christ by his word and spirit cast forth Sathan out of the mindes and hearts of men as long as men loue darkenesse and hate light as long as the sloniâ—… slintie polluted heart ' and conscience remaineth the peace and sleepe is to be suspected to be Sathanicall Secondly before Christ giue peace hee must needes warre with Sathan Luk. 11. 21. In this warfare the prisoner that Christ taketh which fought against him is the soule of man c. a man therefore must be captiuat and so in soule humbled vnder Christ before true peace in Christs kingdome that peace therefore which is before humiliation is to be suspected Thirdly where Christ hath ouercome there his goood spirit watcheth for hee will not leese any that he hath found Io. 10. 28. Where that spirit is there hee worketh true sanctification of soule spirit and body I. Thess. 5. 23. Where therefore true sanctification is wanting the peace is dangerous and to be suspected But of this more in an other question Now to returne to that wee purposed let vs consider briesly whether the wicked spirites are Gods instruments and messengers to smite vs with the Pestilence The Lorde vseth no doubt as in many other of his iudgements so in this the ministerie of Angels good and euill Hee maketh his Angels like the windes and his ministers are like a flame of fire It was as it seemeth to me a good Angell which with his sword drawne flew so many thousands in Israel in Dauids time Howbeeit Augustine saith hee can neuer remember that the good Angels execute any iudgements vpon any good people And it was the Angell of the Lord that flew in Senacheriâ—…s campe in one night 185000. And they were good Angels which came to Sodome and Gomor when it was destroyed with fire and brimstone It was likewise the Angell of the Lord which smote proud Herod that hee was eaten of wormes Act. 12. 13. Yet Iosephus saith hee sawe an Owle or a Diuell in that likenesse ouer his head presaging that miserable death And he addeth there followed great tormentâ—… in his inwarde parts His grandfather was eaten of lice but this Tyrants death sâ—…meth to be of some sore griping and guawing wormes in his bowels hee was made wormes meate saith Saint Luke It may be hee was tormented of lice without and wormes within But they were euill spirits and Sathans angels which plagued Aegypt Psal. 78. 49. 50. Hee cast vpon them the fiercenesse of his anger indignation and wrath and vexation by the sending out of euill angels hee made a way to his anger hee spared not their soule from death but gaue their life to the Pestilence And sathan is saide to fill Iobes body all ouer with most pestiferous botches and biles One saith the diuell gathereth of the first seeds of nature and applyeth them to some matter and so can produce strange effects but how farre hee can proceede in nature it is hard to iudge The diuell is limited two wayes First hee cannot out-reach nature Secondly the will of the Lord so saith hee the diuell can bring pestilence famine biles for he knoweth of what causes these euils do arise And an other reuerend diuine saith The wicked angels are Gods instruments in the pestilence working by naturall causes So the diuell is said to send the godly to prison but by meanes of tyrants Reue. 2. 10. and chap. 6. 8. 9. verse 1. At the commandement of God the windes are in like manner sent foorth by euill angels from the which windes doubtlesse it is manifest that many infections of the ayre and this infection chiefly doth arise And Augustine vpon the Psalme 78. hee is of iudgement that the good and euill Angels can vse these visible Elements and by them effect many things As men saith he can vse them not onely to sustaine life but also according to the measure of their knowledge most artificially both in sundrie supersluous trisles and in diuers mechanicall effects There be three sorts of maladies wherâ—…by the wicked are plagued and the godly chastened of the Lord. The first kinde is meere naturall the second is meere diabolicall the third is mixt Meere naturall I call all those which haue their causes knowne in nature discerned and cured not by rude Empyriâ—… but by the learned in the practise of Phisicke as the ordinary common diseases among the people Meere diabolicall I thinke wee may câ—… those euils wherein no cause appearâ—… to the most perfect and learned Phisition but some secret cause that is some wicket spirit sent of God to distemper the body and to cause the naturall faculties and parts of the body eyther not to be able to performe their duties or to benumbe the body or to do farre more with greater strength and violence then nature alone can effect such were those the scripture cals dâ—…moniaci possessed of diuels or holden of diuels or as some learned men reade inspired by diuels In which most grieuous affliction Sathan doth most commonly bereaue the possessed of the vse of common sense and reason working in them beside their ordinarie course of nature straunge effects euen such as the most iudicious both Phisitions and Diuines cannot ascribe to any other cause but to Sathans effectuall working There is great wisedome and heede to bee taken in helping and healing such at this day for it is not done by coniuration or diuination as Popish Priestes professe and practise but by entreating the Lord humbly in fasting and prayer I see no warrant we haue to talke or question with Sathan for hee is the Lords executioner hee hath sent him what authoritie then haue wee to commaund
him to depart where God hath sent him A Prince or Magistrate is offended with a subiect for some disloyaltie an Officer is sent to imprison him shall hee or any other charge the Officer in the Princes name to let him alone and not to touch him Is it not their way onely to pacifie the Prince and so the Magistrate will commaund the Officer to surcease euen so where God sendeth Sathan his executioner to arest any person in any forme or manner in body or minde the onely way no doubt is to entreat the Lord to be pacified and to rebuke Sathan Againe we reade often that Sathan tormented many in sundry most grieuous diseases which I call the third and mixt kinde for by secret poysons hee hath made them incurable to the best practitioners in Phisicke in all ages The good woman mentioned Luke 13. verse 16. shee is saide to bee bounde of Sathan 18. yeares and to haue a spirit of infirmitie And such were many lunatikes and may be to this day they had a disease of causes partly knowne partly vnknowne Matt. 17. 15. Maister haue pittie on my sonne for he is a lunatike The learned deriue the cause of this euill from the Moone as the name importeth because they haue obserued that such as are borne in the change are thus pained but note what the Euangelist addeth and wee shall see the secret cause of it verse 18. Iesus rebuked the diuell and hee went out of him and the childe was healed in that houre Here then we see a disease in part naturall in part sathanicall And maister Caluine hee saith that experience teacheth vs howe this disease dooth increase and decrease according to the course of the Moone yet this lets not but that Sathan can put in his effectuall working in the naturall meanes Neque tamen hoc obstat quo minus sathan naturalibus medijs suos impetus permise uenit The woman also mentioned Marke 5. 25. labouring of an issue of bloud twelue yeares may seeme to be grieuous on this manner for some cause or causes seene to bee secret and vnknowne such be sathans practises for it is said shee had suffered many things of the Phisitions and had spent all shee had and it auailed her nothing but she became much worse and this woman was one of Gods elect for shee heard afterwardes these gracious wordes Daughter thy faith hath made thee whole goe in peace and be whole of thy plague Of this third and last kinde I iudge to bee our common plague and pestilence at this day My reasons are First it is partly naturall for if there were here no naturall cause then those whom the plague hath infected cannot doubtlesse so much as bee cased much lesse healed by naturall remedies but this second to bee very false our common sence and experience dayly teacheth vs. Secondly it must haue also some secret cause for the learned as I haue before noted cannot finde it to arise of any elementall qualitie in nature But my greatest and surest ground is this the word of the Lorde speaketh it plainly that the wicked spirits are his messengers and his instruments for this purpose If any doubt of this let him looke into the iudgements which were inflicted vpon Egypt and Iob by the ministerie of wicked spirites for so the Psalmist speaketh they vexed and tormented Egypt with wonderfull plagues They turned the water that was in the riuer into blood They which can corrupt one element for the destruction of mankind can corrupt another the water with blood the avre with the pestilence But wicked spirits did the first therefore they can doe the second when and where God permitteth Againe they which can poyson the water with frogs may poison in like manner the aire with pestiferous exhalations euill spirits did the first ergo Thirdly they which cā destroy beasts with the morraine may as easily destroy men with the Pestilence the wicked spirits did the first and therefore can doe the second Exod 9. 3. Fourthly they which can breed scabs and blisters can breed the pestilence cha 9. 10. Lastly the destroyer which flue so many in one night throughout all Egypt with the Plague can plague in like manner to this day where and when he is sent hee was an euill angel saith Dauid he sent euil angels he gaue their life to the Pestilence In Iobs story wee see sufficient demonstrations for this purpose They which can bring downe fire from heauen to destroy beastes may in like maner poison the aire and men with the pestilence the wicked spirits did the first Ergo can do the second Secondly they which can driue windes and tempests together to beate downe houses most violently may be as fit instruments to execute the like iustice and iudgements in the pestilence the wicked spirits c. Thirdly they which can poison the soules of men suggesting and breathing most pestilent motions into the mindes of men to their destruction can much more easily poyson their bodyes when GOD sendeth them for that purpose But Sathan did that first wee see in the Sab◅ans and in the Chaldeans and in all the pestilent crewe of rebellious sinners at this day hee driueth them before him as men driue beastes saith August Ergo. Lastly he that would plague that blessed man of God Iob with most grieuous poyson and torments in his bodie can doe much more vpon all the wicked enemies of God and vessels of wrath and the like also vpon Gods good people to this day but Sathan and his wicked spirites smote Iob with most pestiferous vlcers or pestilentiall carbuncles or biles scabs and sores most noysome Wherefore these wicked spirits may and doe no doubt serue the Lord in the like iudgements to this day And for this cause some of the learned Interpreters haue sayde these two names vsed in this Psalme Keteb and Deber are the names of certaine euill spirites which poyson the ayre with pestilent and venimous exhalations Of all the premises let vs conclude that wee must in this visitation of the Lorde principally lift vp our mindes aboue the secondarie causes Winter Sommer colde heate drought moisture all the elementarie qualities and fasten our eyes vpon the mightie hand of GOD who when and where it pleaseth him sendeth foorth his raunging hunter this olde Dragon these venimous Aspes and bloodie Lyons Sathan and his wicked spirites against vs as in the warres and famine so likewise in the pestilence the Scriptures speake often that the wicked spirites flye about and doe many euils as Iob 1. 7. 2. 2. 1. King 22. 22. Matth. 12. Luke 8. 31. Ro. 16. 20. 2. Cor. 12. 8. Ephe. 2. 2. 6. 11. 1. Pet. 5. 8. 9. But how agrees these Scriptures with Saint Peter◅ words 2. Pet. 2. 45. wee read that the Angels which sinned were cast downe into hel and deliuered into chaines of darkenesse to bee kept vnto damnation so Iude verse 6. They are reserued in
bound by the lawes of christian and godlie pollicie in euerie common wealth to attend vpon their calling function and place in their owne citie 5 Lastly the Pastors and elders as here Iames speaketh may not depart for how then shall the sicke be visited and comforted which thing seemeth here to be commaunded commended by the holie Apostle vnto them The second sort make many obiectioÌ„s which may be thus answered First they say Gods decree is vnchangeable Frgo it is in vain to depart or to goe anie thing aside for no maÌ„ can escape his decree and so death when he sends it This argument is not good for Gods decree doth not take away ordinarie and lawfull meanes to saue life no not When a man hath receiued an answere from God to prolong his life as in S. Paule who was told of the Lord he should goe to Rome and yet the Apostle neglecteth no means of Gods prouidence to bring him thither Act. 27. 143. Againe they say Such as flie from death loue not God for death is the way to him Yet againe looke on Paules example he greatlie desired to be with Christ. Phil. 1. 21. 24. And yet for his brethrens sake Rom. 9. 3. and Gods glorie he would not giue vp his life to the enemies handes when they thirsted so much for his bloud act 25 11. And he giueth God great thankes for his deliuerence 2. Cor. 1. 5. 11. They say the pestilence is an especiall messenger sent from God and therefore we must quietlie abide it So warres and famin And yet Abraham Isaac and Iacob flee and depart to those places where they might best be relieued They say we haue no christian example for this departure This is no good argument Is it not apparant in holy scripture what euery one hath done and wee know that in many things the generall rules of doctrine are sufficient to determine those things whereof wee haue no commaundement nor any paricular example They say Dauid sled not the plague That was a short time and whither should he flee seeing that pestilence was spread all ouer the land 2. Sam. 24. The christians in Alexandria being amoÌ„g the heathens without all difference or respect of persons time or place did persorme all duties ofhumanitie and charitie in visiting and comforting the liuing and burying the dead Pagans ergo much more should we do this among the Christians I answere such Christian constanciâ—… and mercifull humanitie is to be praysed and followed so that a generall rule be not made of it For Euseâ—…us doth not say that euery one did so but that very many of the Cristians did so An admonitioÌ„ concerning the vse of phisicke and all naturall helpes which the Lord may blesse for our good as in other maladies so in the pestilence SAint Iames addeth that after the former spiritual comforts the Elders of his time did annoint the sick with oile in the name of the Lord euen as our Sauiour had before appointed and his Disciples practised in their miraculous cures This gift of healing the Apostle speaketh of 1. Cor. 12. 30. shewing it to be a peculiar gift are all doers of myracles haue all the giftes of healing And it ceased in the Church when the Gospell was sufficiently confirmed with myracles euen anon after the Apostles Prophets and Euangelists had finished and ended their worke and when their time was expired Now then the gist ceasing it is madnesse to retaine still the signe which went with the gift that is this annointing or anciling and more madnesse to make a Sacrament of it as Antichrist hath done and most extreme madnes to giue it vnto them onelic which are a dying which was wont to be giuen to such as did recouer health againe Wherefore as the holie visitors then did first vse their spirituall exercise which is left for vs to practise and next this extraordinarie gist and meanes of healing so let vs carefully and wisely heere call sor in the second place the learned phisition the comsortable and ordinary meanes which God hath lest vnto vs in nature as long as the worlde endureth This order that holie writer the godly Preacher commendeth vnto vs in these wordes My sonne faile not in thy sicknesse but pray vnto the Lord and â—…e will maâ—…e thee whole leaue off from sinne and order 〈◊〉 hands aright c. and cleanse thine heart from all wickednesse c. Then giue place to the Phisition for the Lord hath created him let him not go from thee for thou hast neede of him the houre may come that their enterprises may haue good successe for he also shall pray vnto the Lord that he would prosper that which is giuen for the prolonging of life Whereas some obiect that in the pestilence naturall remedies of phisicke cannot benefite vs because the causes here cannot be found or seene in nature I answere with M. B. If there come into the pestilence no naturall causes then these whome the plague hath infected cannot doubtlesse so much as be eased much lesse be healed by naturall remedies But this secoÌ„d to be very false experience common sense do daily tell vs. Wherefore I affirme that naturall remedies must not be neglected Againe whereas others doe obiect that phisicke heere often is seene to haue but small good successe I answere that we must not say of naturall preseruatiues that because they doâ—… not benefite one or two or three therefore they cannot helpe any at all It is a badde conclusion for consider that God doth gouerne naturall causes and their effects as it pleaseth him and blesseth them to whom hee will where and when he will And hence it commeth that the infection toucheth not euerie one that is in daunger of it neither is it deadly to euerie one that is infected Others yet more fondly dispute against naturall remedies in this sicknesse and they saie that God hath here a more speciall prouidence and he will smite whom he will to death and therefore all remedies are to small purpose These men againe want iudgement I answere that the Lord no doubt when he sent a famine into Egypt and the regions there-about he determined who should die in that scarcitie yet for all this ceaseth not Ioseph with most wise counsell to prouide for the Egyptians and Iacob for his familie The like did Paul in the sea with the Marriners when hee had receiued an answere hee should come to Rome safely as is before shewed And Christ knew his time and yet he went aside often from the enemies hand till his houre came vsing the ordinarie meanes for his preseruation And that no man may stand stifly in his owne rash iudgement Quid Temeritate fortius saith Tullie What so foole hardie or so violent as rash and hastie spirits Heare what that learned Father of blessed memorie Maister Luther saith of this matter in his Treatise of the pestilence
Phisition and take heed of wicked ignorant bold empyricks which kill many men and yet feare nothing because they be not called to their accounts according to good lawes for this cause prouided And let the poorer sort with good aduise and counsell if they can haue any vse Maister Phaers medicines in his short but learned Treatise of the Pestilence which he wrote of purpose for the benefit and comfort of the poore I haue added a fewe medicines of Maister Phaers because of some emptie pages they may serue at a neede and by Gods grace do some good when better counsell is wanting A most precious Electuary against the Pestilence for the rich TAke Cinamome elect one ounce Terra sigillata 6. drams fine mirre 3. drams Vnicornes horne one dram the seed and rinde of citron rootes of Dyptany burnet TormeÌ„tille Zedoary red coral ana draÌ„s two yelow saunders foure scruples red saunders two scruples white bene and red flowers of marygolds ana one dram Iuory raced Scabiouse Betonice Offininis tunicae appellatae seed of Basile the bone of a Stags hart Saffron ana two scruples make a fine powder adde vnto it of Bole armoniake preparate two ounces white sugar three pound and with a sirrup of Acetocitate citri make a goodly electuary and keepe it in a glasse Or this forme with lesse cost and quantitie TAke of the rootes of Dictamu tormentil bole armeni prepared that is washed with water of Scabiouse terra sigillata ana 6 drams of the roote of Gentian and of the roote of butter-burre of Betonie called in the shops Betonice tunicae Ana 2. scruples red saunders one scruple Iuorie raced the barke of Citrone of red corall of the bone of a stags heart of the roote of Zedoary ana halfe a dram of most pure perles of both kindes of been ana 2. scruples fragmentorum quing lapiduÌ„ pretiosorum ana one scruple amber good Vnicornes horne ana halâ—…e a scruple of gold and siluer leaues three of each mingle all these make a fine pouder If the Pestilence commeth with great excesse of heat take one dram and drinke it vpon Rose water and vineger but if yee feele it cold take it in a draught of wine and couer you with clothes so that ye may sweate as long as is possible for without doubt it is a present remedie as I my selfe haue oftentimes proued For the poore the best I finde is this TAke the roote called Petasites in Latine in English the butter-bur growing by the water side drie it make fine powder of it giue it the sicke If the Pestilence commeth with heate take three drams of it in Rose water and vineger but if it come with a cold giue it in a draught of wine and cause him to sweate as long as he can endure it To ripe the botch TAke Mallowes the rootes of holihock onions as much as shall suâ—…fice wash them and seeth them in water and afterward bray them in a morter with powder of linseed and of Fenâ—…greke a good quantitie of swines grease fresh laying on the plaister euerie day once To breake the botch SOme lay on it a plaister made of figges soure leuen and reisins without kernels braied and incorporate altogither in oyle of camomill To mundifie the botch AFterward mundifie the place with a salue made of yolkes of egs fine barly flowre and a litle hony or oyle of Roses Medicine for incarnation LAst of all for the perfect incarnation take the iuice of Daises with a litle waxe make a soft oyntment and vse it or ye may lay thereto any other salue incarnatiue as ye are wont to do in other cleane sores FINIS Psal. 105. 45. Deut. 28. 47. Ps. 78. 10. 17. Ps. 81. 13. Ann. 1588 Ann. 1589. Psal. 107. 18. Psa. 78. 37 An. 1592 Psa. 78. 37 An. 1593 Anno. 81. An. 188. Ioachim Camerar synopsi de peste pref Euseb. in chro An. 254 Act. M. P. 74. Lauathr seâ—… de peste Ann. 530. Euseb. lib. 9. cap. 8. 8. cap. 16. sub fine 7. cap. 21. An. 540. Euagr. lib. 4. c. 24. 2. c. 6. An. 1359 Anno. 1521. Act. M. P. 682. Anno. 1576. Anno. 1577. Ioachim Camerar insynopsi de pâ—…e Petrach ex millenis qui busque hom vix 10. super essent Num. 25. 9. Psal. 106. There was avehement Pestilence in England Anno. 348. Act. M P. 484. and. Anno. 1314. Anno. 1591. Anno. 1592. Oâ—…diseases 8351. An. 1593. Carnal and irreligious feares presumption and securitie Abolog c. 8. Leu. 13. 46 2. Kin. 15. 5 Mat. 13. 14. 15. Esa. 6. 9. Fat things want sense and feeling Deu. 6. 7. 8. 9. Gen. 18. 19 Exod. 12. 26. Iosh. 24. 15 The godly tremble to heare see your childreÌ„ and seruants in the streets Ps. 101. 7. Gen. 35. 2. Ep. to Phil. Deut. 21. 18. 20. 2. Sam. 24. 25. Sic exoratus est Iehouah terrae * Yet the Iewes think it to bee a Psalme of Moses Three daieâ—… 2. Sam. 24. 16. 〈◊〉 25. The parts * or dwelleth Sense * Latibulum Tremell * Beseter * IithlouaÌ„ â—…bserue 1. Foure sorts of men in troubles diueâ—…sly affecâ—…ed Iâ—…b 3. 16. Heb. 11. 6 Rom. 14. Io. 6. 9. Math. 13. 58. Mat. 6. 5. Mar. 16. 14 Luk 8. 25. Matt. 8. 10. 13. Matth. 9. 22. Math. 9. verse 29. Matth. 15. verse 28. Mar. 10. 15 Luk 8. 50 4. Tractat de IdoloruÌ„ vanitate Leuit. 26. Deut. 28. Serm. 2. de mortal Math. 9. 2 Psal. 28. Dauid smitten with the Pestileneeâ—… 2. Kin. 20. Heb. In the argument of this Psalme Leuit. 14. 37. Num. 12. Lib. 7. cap. 11. Ier. 15. 15 Psal. 32. 5. Luk. 7. Heb. 10. 35 Tertul. de patientia Heb. 11. 3â—… 32. 2. Chron. 14. 16. 1. Sam. 30. 6. Hest. 4. 14 Dan. 3. 17 Heb. 11. 2. Tim. 1. 12. a Ge. 56. Pro. 12. 2 Io. 14. b Act. 8. c c Ps. 119. 112. d 2 miT 4. 7. Psal. 56. The second part or confirmation of the former doctrine by an argumeÌ„t of experience Habak 2. 4 Chap. 24. 15. Luk. 1325 Mat 7. 13 Obseru 2. Verse 12. 2. Cor. 1. 3 4. * or Pestilence of sorrowes or mâ—…st noisome The third part of this Psalme or application of the former docrine here begins Pl. n. for superlatiâ—… I doo not ground this vpon the metaphoâ—… * Mortalibus miserabile hoc imprimis est impendentem tantam perniciem ne odore quidem sentire nos posse Fernel 14. c. 1 1 King 8. 37. a 2 Sam. 24. 14. b Ezec. 14 19. Leuit. 26. 25. Num. 14. 12 c Exo. 9. 15. Ezec. 38. 22. 11. Ier. 29. 1â—… Causes of the pestileÌ„câ—… What the pestilence iâ—… Fernelius Lib. de abditi Sed a venenato inquinamento acrei infuso 〈◊〉 bi quos sâ—…pe dixi causam occultam habere Wherefore the plague is more grieuous in summer than in winter Vnsauourie streets giue strength to the Pestilence The first
cause of the pestilence Exod. 23. 25. The second â—…ause of the Pestilence The third cause of the Pestilence Psal 91. Verse 1. The fourth cause of the Pestilence The fifth cause of the Pestilence Deut. 28. 58. The sixt cause of the Pestilence The seuenth cause of the Pestilence Chap. 28. 23. The eight cause of the Pestilence Euseb. lib. c. 16. Dis. 9. 1. 7. 8. Matth. 24. 29. The eleuenth cause of the Pestilence The conclusion These sins raigne in euery Citie towne and hamlet and yet the watchmen are a sleepe the Lords couenant is broken the watchmen regard not and therefore he will auenge the quarrell of his couenant by thâ—… Pestilence Anno. 1587. Anno. 1588. Anno. 1592. Eccle. 8. 11. 12. 15. Iob. 7. 13. 14. 15. Note what sundrv effects this feare wrought in Phatoh and all his subiects 2. King 19. 35. No wisdom in time of Pestilence to walke in the aires of night Hypocrates Aphorisme Iude verse 5. 1. Iohn 3. 8. Iohn 8. 44 a Reuel 22. 9. 1. Cor. 11. 3. b Turtul Apoc. ca. 22. Gene. 3. 1. Long conference with Sathan dangerous let him soone be packing Matth. 4. c Matth. 12. 43 44 1. Mens 2. Cogitatio 3. Affectus 4. Voluntas 5. Studium Gen. 3. 4. 5. 6. Gen. 4. 26. Psal. 8. 84. Iob. 144. Thus we are â—…ll by nature without exception Ep. 2. 2. 3. 4 Ep. 2. 1. 2. 3 De diuin daem lib 1. cap. 3. 5. Vtlamen solis penetrat aquam nubemacreÌ„ ita spiritus petrat omnia P. M. By speciall euidences to discerne and discouer Sathans habitation Ierom. epitad DamasuÌ„ Cypr. de Iiuore caelo Hel ser. 2. The 〈◊〉 peace of Christ the false peace of Sathaâ—… Ro. 15. 11. 1. Th. 5. 6. 1. Cor. 15. 34. 2. Cor. 2. 18. 2. Cor. 4. 34. Luk. 11. 21. 2. Cor. 4. 4 1 Tit. 1. 15. Ezech. 11 19. Ps. 104. 4 2. Sam 24. 1. Chr. 21 16. Aug. in Psal. 78. 2. Ki. 19. 35. Gen. 19. Antiq. 19. 7 Bubonem supra caput suum funi exten to nisidenteÌ„ Act. 12. 3. Wicked spâ—rits by sorcery filled their soules with errors destroyed their bodie with the pestilence Malakiâ—… Ragnim Iob. 1. 2. P. M. Beza de peste Ille spiri Daemoniacus de menâ—…b vestrie aduersus nos araeliatur Tert. Apoâ—… 27. Math. 8. 14. 15. * Verse 34. August in Psal. 78. Angeli mali ex vtraque parte The Lord will not suffer the de * Iobs plagu the plague of Egypt haue one name in the originall causes Iob. 2. 7. Exod. 9. 11. Deut. 28. 28. 59. 60. 01. Esd. 27. 8. 9. How to comfort our selues and to make vse of afflictions * The godly are beaten for the confirmation of their brethrâ—… and for the instructioÌ„ of the wicked Good to haue changes Psal. 7. 3. 2. Cor. 12. 9. Rom. 5. 2. 3. Iames 1. 2. 3. Nonignara mali miseris suâ—…curreie disco The sense Obseâ—… Euseb. hist. lib. 7. 21. Rom. 5. 2. 3. Matt. 6. Luke 12. 2. Sam. 24. 17. Verse 25. We must shew compassion on our brethren in praying for them in our liberalitie towardes â—…m in visiting them when they be sicke of which dutie see more in the ende Lo teunnâ—…h Note A particular victoriouâ—…â—…aith a speciall preseruatiue against the pestilence as before q. 1. Lo Teunnah 1. Th. 5. 21 Ier. 14. 15 Hob. 4. 16 Dangerous to be deceiued in a good cause 2. Cor. 13. 5 Definition * Or the Lords hand-writing Heb. 9. 14. Conscientia bene actae vitae multorumque beneficiorum recordano iucundissima est What a good conscience is Two things in a good conscience Note The first peace between God our hearts is by Christ immediatly onely Ro. 〈◊〉 1. Heb. 9. 14. 10. 22. Io. 14 27. Io. 8. 56. M. 42. Ps. 103. 1. 3 Phil. 3. 7. The second peace between a man and his own heart conscience 2. Cor. 1. 12 Tit. 1. 15. 16. 1. Io. 2. 21 27. Zac. 12. 10. 11. 20. 8. 16. 1. Io. 3. 19. 20. The spirit of prayers a good signe of a good conscience Spiritus ducit orationeÌ„ ad Deum si spiritus reus apâ—…d se sit conscientia erubescet quomodo audebit orationem ducere ad alaâ—…re ibid * Ephe. 6. 15. 2. Cor. 5. 18 19. Psal. 119. Rom. 10. 15 1. Tim. 1. 5. 19. Watch ouâ—…r thy conscience as ouer the apple of thine eye * Ro. 14. 5. Act. 24. 16 What a troubled conscience is 〈◊〉 Sam. 25. 37. Wee haue many Nabals in these dayes It is a common practise with Pâ—…pists and Atheists to hâ—…ng themselues 2. Co. 7. 9. 10. Esa. 57. 15 Psal. 51. Zach. 13 1 Esa. 53. 5. As in popery we see many gibbets to hang poore con sciences Zach. 12. 10. They are Gods enemies which through their sinnes and infirmities take â—…ccasion to blasphâ—…me God Iames 5. 15. What an euill conscience is Nocte dieq suum gestat in pectore testem Iuucnal Saâ—…yr 13. Rom 8. 7. This conâ—…ence is a specâ—…ll preseâ—…t ue oral com wâ—… soâ—…es or men Popish consciences are thus much disquieted Eph. 4. 19 The popish â—…erisie Mat. 27. 5. Psal. 55. 2. Sam. 17. 23. Snetonvita Neronis Take heede ye Church robbers to your conscience be-â—…ime if your hearts condemne you God is greaâ—…er c. Dan. 5. 4. 5. 6. Act. 24. 26. Hebr. 12. 17. 1. Ioh. 5. 16. Matt. 12. 31. Pro. 4. 23. 1. Tim. 1. 18. 19. Mar. 21. Iob. 27. 6 2. Sam. 24. 10. Iob 31. 1. Psal. 45. 12. Psal. 36. 1. Iam. 1. 12. Ch. 3. 6 Watch ouer all parts A gracious preseruation in the Pestilence As of the orders of angels Psal. 103. 20. Luk. 1. 19. 29. Dan. 9. 21â—… 8. 16. Iere. 1. 9. Dan. 10. 16. Iudg. 13. 20. But that storie is very Iewish and fabulous Col. 1. 16. Psal. 103. 148. 1. Ki. 21. 22. Reue. 19. Dan. 7. 10 Psal. 34. Ezec. 10. 5 Dan. 9. 21 Ps. 104. 4 Heb. 1. 7. Mat. 5. Luk. 2. Not as the euill spirits do Luk. 15. Ps. 34. 7. Psal. 91. 15. Heb. 1. 14. 2. K. 5. 17. It may be this was Michael Iesus Christ. Eze. 37. 2. K. 19. Col. 1. 16. 20. We are in communion with the Angels Iob. 4. 18. 1. Per. 1. 12. 1. Cor. 11. Eph. 1. 12. 22. Obiection Answere Questi 〈◊〉 Answere Gal. 1. 6. Io. 20. 31. 2. Pet. 1. 19 Wherefore Angels appeare not Mat. 4. An so do his members often 1. Cor. 7. 20. Siman Magus Act. 8. Deut. 8. 10. 11. 12. Pro. 30. 9 Psal. 34. Iob. 1. 10. The euill angels haue no such power to dest oy vs as the good angels to preserue vs. Psal. 103. 20. The vse of the doctrine going besore Reu. 19. 22. The condition of Gods children in this world Pâ—… 8. lib. nat h. c. 15 Plin. h. n. lib. 8. c 15 16. 23. * Peten Lib. S. n. b. 15. â—…alen * Dependeth â—pon me or â—mbraceth me The paâ—… Not 〈◊〉 Luk. 12. 32. 1. Ioh. 5. 18 Ignoti nulla cupido We do not desire things vnknowen Mark 4. 11. Mâ—…t 16. Rom. 8. 26. Mal. 1. Rom. 12. 1. And yet few so blind and so wicked but they say they can pray Psal. 141. Eccles. 4. 17. Rom. 10. 14. Iames 5. Psal 22. 1. 2. Cant 5. 4. 56. Psal. 66. 18. * If I delighâ—… in wickednâ—…s Psal. 38. 2 Some good Interpretâ—…s so iudge 1. Promise Obiection Gal. 6. 14 15. 16. Reu. 5. 20. Cant. 5. 5. 6. 7. 8. Psal. 69. 17. Psal. 107. vers 6. 13 19. 28. Act and M. in M. Philpots letters 2. Cor. 12. 9. 10. Act. M 2. Iohn 1. 3. Iohn 17. 20. 2. Cor. 13 4. A parable is a speech comparing like things together to stirre vp affection to illustrate any doubt and to shew the effectuall working of any thing by most familiar and best known â—…tudes 1. Cor. 2. 9. Es. 5. E the 14. 15. â—…ere 15. 17. An vnderstandâ—…ng â—…eart oâ—… a â—…ng heart Mat. 13. 15. Iustificatition Sanctification 2. Pet. 1. 4. Gal. 2. 20. Iohn Cal. Com in Gal. verse 2. 10. 2. Pet. 3. 18. Epâ—…e 4. 13. Iob. 5. 17. 18. 19. Mat. 13. 43 Dan. 12. 5. Iob. 19. verse 25. If Sathan be sent to torment the body remeÌ„ber Iobes comfort 1. Tim. 4. 8. Prou. 5. 1. 2. Pro. 4. 10. 25. 8. Câ—…itie bona senio satur Pro. 16. 31. Age nor honour make men wiâ—…e but the spirit of God Iob. 32. 8 9 Com. 5. Keue 21. 23. 1 Who see their saluation Psal. 23. 6. 2 Cor. 3. 12. 18. Io. 8. 56. Heb. 11. 1. Eph 320. Phâ—… 3. 8. 10. 19. 2. Cor. 13. 4. Gal. 6. 14. 15. 16. 1. 10. 3. 2. Ch. 19. 2. Chro. 16. 10. 12. Note Ecc. 4. 9. Iob. 33. 23. * Ioach. Camerar in synop depeste Ewichâ—…s depeste Here I desire to bee taught by the godly learned both how S. Iames must be vnderstood and how â—…he sicke of the plagne may best be visited B. de peste Iob. 2. 12. 13. 2. Pet. 1. 7. Rom. 15. 6. Matâ—…8 â—…8 19 Omothumadon Ast. 2. 1. 4 24. * Uers. 31. Parresia Eph. 6. 19. 1. Chro. 28 20. Act. 2. 1. Act. 1. 46. Phil. 3. 15. 16. Ro. 15. 16 Verse 15. Ephe. 6. Esai 11. 2. Pro. 25. 11 Euchentes pisteos Câ—…a 5. 16. Mat. 21. 22. Mat. 9. Verse 22. 23. 24. 4 Tract de Idol vanit Mâ—…tt 9. 22. Kom 12. 12. Luke 8. 1. Dan. 10. 2. 3. Vers. 12. Mat 2. 46. 47. 1. Ob. Thus a heatheÌ„ spaketh Tam fatale est medicum adhibe re quam conualescere Delato 2. obiect 3. obiect 4. obiect 5. Obiect 6. Obiect If any desisire to know more of this read Bâ—…za of the pestilence Lib. 7. ca. 10. Marc. 6. Eccle. 38. 9 10. 11. 12. Ecclesi 8. 9. 10. 11. 12. 1 Denature dcorum Of the plague in Wittenberge Ann. 1527 Note Ioel 2. 12. Conclusion 1. Ch. 6. 12. Maist. Phaer of the Pestilence * Of euery one like quantitie Let the Apothecary help you to make this pouder