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
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
my name and dependeth vpon me and so resteth in my shadow c. shall be kept and comforted in the pestilence But thou knowest me and louest me c. wherfore I shall preserue and comfort thee in this Pestilence HEre learn how greatly God loueth fauoureth and deliteth in such as know him and hang vpon him as vpon their almightie father in trouble Feare not little flocke saith our blessed Sauiour it is thy fathers will to giue thee a kingdome hee that will giue the greater will assuredly giue the lesse Thy father will giue thâ—…e a Kingdome therefore much more the transitorie benefites of this life It is our fathers will to giue vs immortalitie in heauen it is not to be doubted therefore he careth for vs in a speciall manner in this mortalitie vpon earth The word exalting is a Metaphore borrowed from their manner of protection in wars in elder times they made their towers of defence their fortresses vpon high rocks or high hilles that they might haue the greater aduantages against their enemies This then is the meaning of the holy spirit here I will set thee aloft so as thine enemies the wicked spirits shall not touch thee with any mortall wound By the name of God hee vnderstandeth all the properties and proper adiuncts or attributes of God whereby he is discerned in his word from all the creatures most mightie most iust most prouident most mercifull By knowing Gods name hee meaneth both to know and acknowledge conâ—…esse the care the prouidence and merâ—…ie of God in his deliuerance as Psal. 1. 6. God knoweth vs wheÌ„ he acknowledgeth 〈◊〉 to be of his number we know Gods â—…me when by his good word and holy â—…pirit discerning the same we distrust in â—…ll other power and acknowledge his â—…and only to be able and ready to saue vs â—…nd deliuer vs. Note here how the knowledge loue of God be inseparable companions He that loueth God knoweth God and is taught of God As all spirituall graces they are not of nor by nature but by grace so likewise this knowledge spoken of in this place Verse 15. He calles vpon mee and I will answere him I am with him in troubles I will deliuer him and glorifie him With length of dayes will I satisfie him and shew him my saluation The Argument is thus set in forme Hee that knoweth me loueth me and cals vpon me in troubles shal be heard deliuered and comforted c. Thou art one of that number which truely know me loue me and worship me in prayer wherefore thou shalt bee heard and comforted HEre the Psalmist commends vnto vs another singular preseruatiue which is prayer To stirre vs vp vnto this holy exercise there are added sundry most sweete and comfortable promises First God is ready to answere that man before described in afflictions Secondly God is with him in troubles 3. God will deliuer him out of this danger 4. God will bring him to honour and glory 5. The Lorde will satisfie him with dayes and yeares 6. He shall see the saluation of God First here concerning prayer note who it is that prayeth rightly profitably to be heard The same man that is said the verse beâ—…re to know God to loue him and by â—…th to rest vpon him he shall call shall â—…e heard Euery man cannot pray to bee â—…eard for the carnall man here can do noâ—…ing for the faithfull say Wee know not 〈◊〉 to pray as we ought but the spirit it selfe â—…keth requests for vs with sighes and grones â—…ich cannot be expressed In the Lawe â—…o kindes of sacrifices were reiected 〈◊〉 lame and the blinde sacrifice What â—…crifices must now bee offered if wee â—…ke the Apostle hee will tell vs wee â—…st offer vp our selues and our spiriâ—…all seruice vnto GOD. If then we bee â—…nde or lame all our seruice displeaseth â—…od We be blind when we care not for â—…e light of God of such it is written â—…ouerb 28 9. He that turneth away his eare 〈◊〉 hearing of the Lord his prayer is abhoâ—…able We be lame when any proud sin â—…gnes ouer vs without repentance and â—…uch the Lord saith Prouer. 21. 27. The â—…rifice of the wicked is an abhomination â—…o God These men be fooles saith the â—…lmist and pray not at all verse 4. the â—…e saith the Preacher and willeth them to hearkeÌ„ vnto God speaking before they presume to open their mouthes before him rude vntaught not knowing how and what to speake 2 He that will pray must first beleeue saith the Apostle How can they call vpon him in whom they do not beleeue And Iames addeth He must be a righteous man And yet these holy ones cannot alway pray for how ofteÌ„ come they to the Lords gate and yet haue the repulse how often mourneth and roareth the holy man of God Dauid and cannot be heard And the Church cryeth after Christ mightily and for a long time cannot finde him The Psalmist seâ—…meth to giue a reason of this when he saith If I regard wickednesse in my heart the Lord will not heare me A third thing required in prayer is a feeling of our wants A fourth point is an earnest desire to obtaine that we aske as the widdow Lukâ—… 18. 12. And a sist point not to waxe faint in prayer Now for the vse and practise of this holy preseruatiue according to the charge oâ—… God Call vpon me in the day of trouble c. The holy men of God haue euer vsed it â—…n the elder Churches Hezekiah being smitteÌ„ with the pestilence first it is said He turned his face to the wall 2. he power forth his prayer O Lord remember now I haue laboured to walke vprightly and with a sound heart before thee 3. It is saide hee wept sore 4. I haue heard thy prayer and â—…ene thy teares 5. He receiued this comfortable answere Behold I heale thee David in like manner when hee was smitten with the plague he crieth to God saying Lord thine arrowes are light vpon mee and thine hand lieth vpon me and so continueth amplifying shewing the greatnesse of his euils and then he concludeth no doubt hauing receiued comfort verse 15. On thee O Lorde do I wayt thou will â—…eare me my Lord my God And Iob wept much and prayed and vsed the mother of all good learning often a sweete and comfortable meditation with prayer let all the faithfull flye to this Christ spends mights in this exercise so the faithfull in the Act. 2. 4. 13. 14. and Paul in all his Epistles And I will heare him Here is the first promise which is added vnto this precious preseruatiue of prayer But doth not God heare and see alwayes Answer That is true but by hearing in this place is meant to like and to grant his petitions as else where often Dauid in the end of many Psalmes addeth that God hath heard him and granted his
may bring him to the kingdome of heauen is most blind and counts all these holy meanes meere foolishnes 1. Cor. 2. 14. The wisedome of the fl◅sh is en◅tie against God so the Apostle speaketh The conscience handwriting or watchman in this man is giuen him of God partly to conuince him because hee walketh not according to the generall motions and naturall knowledge he hath of good things partly to bridle and keepe vnder his wild and disordred affections 1 This conscience excuseth euer falsly because of ignorance corruption of the minde and all affections as first when it doth excuse those works which in the generall are good indeede but are sinnes in him and all naturall men as Vzzas fact mentioned 1. Chron. 159. Secondly whē it excuseth and couereth any inward sin and hypocrisie by an outward false obedience An example of this wee haue in Mark 10 20. 2 This conscience first truly accuseth and citeth a man before God for that which is euil indeed as 10. 9. the wicked accusers were accusea by their own consciences Many are thus cited and sent for by this Parator and confesse it with shame as Saul did to Dauid and yet are neuer the better a dangerous signe Secondly this conscience citeth a man falsly for that which is not euill in it selfe but superstitiously thought to be euill Col. 2. 21. As for the committing or omitting of any thing against the superstitious traditions of men Touch not taste not handle not Thus much of the feeling conscience the dead conscience followeth A dead conscience is a heart and conscience voyd of all naturall sense or naturall feeling This conscience of all other is most fearefull and daungerous and commeth after multiplying and heaping of greeuous sinnes together or long contempt of the holy truth or both The Apostle speaketh of some of the prophane Gentiles that first from vanitie of minde they come to blindnes from blindnes they fall to hardnes of heart then they become past feeling and the last degree of euill is they giue themselues vnto wantonnesse to work◅ all vncleannesse euen with greedinesse And of Antichrist and his disciples hee sayth First they depart from the faith secondly they giue heed to spirits of error thirdly to doctrines of diuels fourthly they giue heede to such as speake lies through hypocrisie lastly their consciences is seared with a hot iron Signes of a deadly frozen and benummed conscience are these FIrst a dangerous signe to multiply sins without feeling Ephes. 4. 18. 19. Rom. 1. 22. 30. 2 A dangerous signe to regard neither the curses nor blessings of GODS lawe Deut. 29. 19. But to flatter himselfe in his heart saying I shall haue peace although I walke according to the stubburnnesse of my heart so adding drunkennes vnto thirst the Lord will not be merciful vnto that man This heart is poysoned by the spirit of slumber Rom. 11. 8. 3 To make a mocke of sinne and of the Ministrie of Gods most holy Word Ezech. 33. 30. 31. 32. 33. 4 When vexation of spirit commeth to lay violent hands vpon themselues as to hang themselues with Iudas and Achitophel to kill themselues desperately with Saul and many others Lastly these are most fearfull signes of a most wicked prophane conscience to haue some notable horror of minde and trembling of bodie when some of Gods iudgements appeare blaspheinies in great extremities and passions of death Nero was wonderfully terrified with visions flashings of fire and terrible dreams after he had murthered his owne mother Belshazzar King of Babylon hauing the spoyles of Gods Church and in great contempt of the true God sporting himselfe and praysing the gods of gold and siluer of iron wood stone at the same houre appeared fingers of a mans hand which wrote ouer against the candlesticke vpon the plaister of the wal of the kings pallace and the king saw the palme of the hand that wrote Then the kings countenance was changed and his thoughts troubled him so that the ioynts of his l◅ynes were loosed and his knees smote one against another And this trembling had Felix when Paul disputed before him of righteousnes and temperance which he wanted and of the fearfull iudgements wherin all sinners must appeare before Iesus Christ in the end of the world and receiue a heauie sentence of condemnation The troubles of reprobates breede in them often desperation the causes of this are either secrt or open Secret Gods reprobation knowne to himselfe and not to be searched manifest causes in the ende finall impenitencie hardnesse of heart Here it is wisedome to hope the best of men Crastinus dies ignoratur wee knowe not what shall be to morrow if an open blasphemie with an abnegation of the trueth appeare not And thus much of an euill conscience Now to make in a word some vse of this sweet doctrine aforegoing and to apply it vnto our present purpose First in the time of pestilence and all other calamities wisely examine thy selfe as is afore shewed If thou doubtest of thy conscience how it may stand in the euill day make hast to purge it least euill preuent thee And if after sound tryall thou findest thy selfe to possesse a blessed cleane conscience well purged by Iesus Christ and sanctified by his holy Spirite then mightily keepe watch ward as it were that no enemy may steale this pearle frō thee for it is of inestimable value and surpassing vertue to preserue thee in the pestilence I giue thee here none other counsel then the holy Ghost hath giuen vs all For it is written Keepe thine heart with all diligence for thence proceed the actions of life and leese this thou shalt make shipwrack also offaith and spirituall vnderstanding And Christ saith that vnlesse the heart be purged and watchfully preserued and kept cleane it sends foorth euill thoughts adulteries c. Iob therfore was very carefull of his heart and conscience and very watchfully kept it My heart saith hee shall not reproue me of my dayes And so was Dauid for assoone as he had sinned and gaue occasion of that Pestilence before the Prophet Gad came vnto him it is said Dauids heart smote him after hee had numbred the people And examine thy selfe also truely how thou standest in the faith and how Iesus Christ is in thee Take heed of a false faith as thou beleeuest so so shall it be done vnto thee For like as the true faith brings many blessings to the beleeuers so a false faith breedes many euill effects in the vnbeleeuers And as the heart chiefly must be regarded so the outward sences and partes of the body must in no wise bee neglected in this watch The eye is a dangerous sence and most quicke and suddenly doth stirre vp euill motions in the heart wee must as Iob make a couenant with our eyes The ◅are must diligently first heaken and then consider how to beleeue and obey