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
the Gospel of Iesus Christ. The tongue is a most dangerous member and Dauid heere requireth a heedie watchfulnesse Saint Iames saith plainly that all our profession and religion is in vaine if wee neglect this part and yet more fearefully The tongue is fire yea a world of wickednesse so is the tongue set among our members that it defileth the whole bodie and setteth on fire the course of nature and it is set on fire of hell And to be short for all partes remember watch and so beat down thy body as that thou maist be able to haue it in subiection and to bridle thine vnrulie affections so did the holy Apostle 1. Corin. 9. I beate downe my body and bring it to subiection least by any meanes after that I haue preached to other I my selfe should bee as a refuse or as one reiected and forlorne And that like c. And the like is said of Hillari Ego te asine saith he non hordco sed palca pascam ne me post hac recalcitres O mine asse so he calleth this bodie of sinne I will hencefoorth feed thee with chaffe and not with barley least hereafter thou kicke or strike me with thy foote THE 5. LECTVRE Verse 11. 12. For he shall giue his Angels charge ouer thee to keepe thee in all his wayes They shall beare thee in their hands that thou hurt not thy foote against a stone HEre wee haue againe a newe most comfortable doctrine concerning the preseruation of Gods children by the holy Angels of God as against sundry calamities of this present life so against the pestilence the argumēt is thus formed They which haue the custodie and watch of the holy Angels ouer them shall be preserued from euill spirits and comforted in the noysome pestilence But thou true beleeuer which hidest thy selfe by faith in Gods prouidence as in the bosome of the Almightie which art so watchfull ouer thy conscience thy heart and all thy wayes thou shalt bee preserued by the holy Angels of God Wherefore walking thus watchfully in thy wayes thou shalt be kept free frrom wicked spirits and comforted in the pestilence HE commpareth vs in this Argument to infants and the Angels to Nurses most fitly the scandals and offences of this life which hurt and hinder vs in our race to heauen-ward vnto stones which cause vs to stumble in the streetes And surely who so considereth our weaknes the thorns briers we passe through and the dangerous rocks we passe ouer againe Sathans subtilties and infinit snares shall well vnderstand this argument containeth no hyperbole or fained speech for assuredly we could not passe three paces in our wayes towards heauen if that the holy Angels did not as it were carrie vs in the aire and chase away wicked spirites from vs. Here we see the Lord offereth another spirituall preseruatiue of wonderfull vertue power and might against the pestilence We haue in these 2. Uerses these three things most worthy our obseruation 1 That all the holy Angels are vnder the charge and gouernment of the Lord they serue and minister vnto him and where he will 2 How that they haue not onely a generall charge ouer all the faithfull but in particular they must care for and watch ouer euery one Keepe thee beare thee 3 How long their charge lasteth as long as the faithfull walke vprightly and soundly with God in all their wayes appointed for them 5. Question Howe graciously the Lord preserueth his people by his holy Angels in the pestilence TO passe by all needlesse and curious questions of Iewish Rabbins and others concerning the holy Angels of God we shall content our selues when we haue learned only those points which the sacred Scriptures haue recommended and reuealed vnto vs for our comfort and instruction The first point needfull to be knowen as our Prophet here noteth vnto vs is that these holy spirits haue no absolute authoritie of their owne but are vnder the charge of the Almightie they come and go where and when they be sent by him and they doe most faithfully and readily performe all seruice they are commanded So the Psalmist speaketh They do his com◅andement in obeying the voyce of his worde And we be taught what their function and ministry is both by their proper and common names often giuen them in scripture For their proper names are euer significant and shew some part of their seruice for the performance whereof they are sent of God The Angel sent to the holy Virgin is named Gabriel and so he calleth himself this signifieth the strength of God answerable to his message which was to declare the great power of God as in the wonderfull conception of Christ in the Virgin so in all the worke of our redemption The Angell sent to Esay is said to be one of the Seraphins he had his name of Zaraph to burne and fitly for his seruice was to touch Esays lippes with a hote cole from the Altar Thus the Lord confirmed his Prophets both with his word and Sacraments So Ieremie so Daniel The Angel which came to Mancah named himselfe Pelt wonderfull he both miraculously consumed the sacrifice with fire and in the said slame of fire ascended vp and departed from them The Angel which came to Tobias is called Raphael the Lordes phisicke or phisition because he cured him or was sent of God to cure him And in like maner their common names put vs in minde of their seruice and holy ministrie vnto God They are all in generall called thrones dominions principalities powers because the Lorde doth gouerne his empire exercise hi◅ dominion and shew forth his principalitie power by their seruice Againe they are said to be the Lords host and the host of heauen because they are of a wonderfull multitude and God ruleth them as kings and princes do an host of men Daniel saith Thousand thousands ministred vnto him and tenne thousand thousands stood before him And Christ affirmeth the same saying Thinkest thou that I cannot now pray my father and he will giue me moe then 12. legions of Angels Againe they are maruellous faithfull and readie in their seruice Ezech. and Daniel doth see them flying they haue no wings and yet are they swift as the windes and ◅eadie to execute with all speed any thing they haue in charge from God He maketh his ministers spirits and his messengers a flame of fire They do their message faithfully and will haue no honor nor worship done to them as the euill angels but all to be done to God Re. 19. Iud. 13. 18. 19. 20. Their faithfulnes great seruice and sincere and constant obedience to God is notably commended by the Prophets where hee saith Praise the Lord yee his Angels that excell in strength that doo his commaundement in obeying the voice of his word Where note first they praise God in their seruice 2. They are of wonderfull streng◅h to
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
translated out of Dutch into Latine and in English thus much God hath created phisicke and giuen vs a minde and reason that euerie man should haue a care of his owne bodie for health and life whosoeuer vvil not vse these vvhen as vvithout the hurt of his neighbour hee may the same man betraieth his owne life and there lacketh little but that before God he is made a murtherer for by the same reason hee may despise meate and drinke rayment and housing and trusting too much vnto his faith saie if God vvill hee can preserue me without all these thinges then the which follie this is yet greater that hee whiche after this sorte casteth off the care of his bodie he may hurt and infect others also and so through his negligence he may purchase the blame of a murderer Some men doe indeed as foolish men doe in a common firing which will not come and helpe the citie but let the fire alone that the whole citie might be burned namelie vpon this trust doubtlesse if God will ◅e can without water quench the fire But friend thou oughtest in no wise so to deale Nay it is vnlawfull and shamefull which thou perswadest thy selfe but rather vse remedies and medicines and doo whatsoeuer anie way may helpe perfume thine house orchard or streete flie the infested places and so behaue thy selfe as one willing to quench and not to maintaine this open fire Againe it followeth in the same treatise If Sathan by the will of God either by himselfe or his Ministers hath wrought vs this deadlie infection I on the other side before all things will pray vnto God that of his mercie he will take away the same from vs then I will put to my simple helping hand both by perfuming aud clensing of the ayre by vsing of medicines and also in sbunning the infection where my presence is not necessarie Lest I might seeme my selfe to haue neglected some thing or to be cause of death vnto other who through my negligence may take harme But if God neuerthel◅sse will haue me vi◅ited with this sicknesse or call me out of this world vnto his kingdome yet I haue done but that which was my dutie neither haue I offeded◅◅n any thing either against my selfe or my neighhour but vvhere my seruice is needfull there I will let passe nothing of all things which either can or ought to be done of me Behold this is that godly faith indeed which doth nothing rashly neither tempteth God in any thing Thus thē I conclude when thou shalt haue wisely considered and discerned the causes of the pestilence then turn to God as the Prophet biddeth with all thine heart with fasting with weeping with mourning and slie aloft by faith into the secret place almightie shadow blessed protection of the Lord and there rest patiētly as vnder his holy wings euer praying for the increase of faith and patience that thou maist quietly wa◅t and depend vpon God and for a good conscience that so thou maist auoyde false foolish vaine and wicked feares and cheerfully standing in thy place and carefully call for the protection of the mightie blessed and holie Angels for the communion and presence of Iesus Christ so shalt thou chase far*away from thee the wicked and vncleane spirits which are sent of God to poysen and to destroy men with the pestilence And lastly when thou hast vsed al the meanes before shewed for thy spirituall helpe and comfort thou must neglect no ordinance nor helpe of God in nature both for thy cure and preseruation The wicked indeed inuert peruert this order as did Asa and therefore no maruell if they receiue often a curse in steed of a blessing for if phisicke giue them health of body their soules notwithstanding are neuer cured or made any better by their chasticements but they daily gather more strength to commit sin with greater boldnesse MAISTER GREENEHAMS PRAYER O God most mighty glorious and righteous O Father most louing gracious and merciful which keepest couenant and mercie in Iesus Christ for all those which receiuing the first fruites of thy holy spirit walke before thee in vprightnesse of their heart we thy vnworthy children come vnto thee in the name of thy onely begotten sonne Iesus Christ our Lord beseeching thee to renue and encrease thy holy spirit in vs and to purifie our hearts more and more by faith that we may haue a clearer sight and a surer perswasion of thy fatherly goodnesse vnto vs and that we may more readily perform our dutifull obedience vnto thee For we do acknowledge confesse vnto thy sacred Maiestie that wee haue yet neuer hitherto worthily estemed thy mercies towards vs nor sufficiently expressed the fruites of our bounden dutie towards thee but that stil we remaine ignorant and forgetfull of many good things which wee ought and might know And we confesse Lord we are slack vnto those things which thy holy spirit offereth to our mindes vnapt to do them soone weary of wel-doing and wherein we please thee something we please our selues too much Moreouer we likewise confesse that we are ignorant of many euill things that we haue done doo or may doo forgetfull of diuers things which sometime we haue had knowledge and remorce of And now the thinges which come to our remembrance and are in our sight do not appeare to be so sinfull in any measure as they are and ought of vs to be regarded Yea we are beguiled or euer we are aware with our present corruptions and they cleaue so fast vnto vs that wee can hardly leaue them but most hardly be brought to true repentance of them We besee◅h therfore thy sacred Maiestie to worke in vs by thy holy spirit a wise and carefull searching out of and into our sinnes that by thy lawe wee may be conuinced of them awakened by thy threatnings rebuked for them by thy iudgements executed vpon the wicked and exercised towarde thy children seruants and friends that so we may feare and tremble for them And by the serious premeditation of the vncertaine houre of a most certaine death of the day of thy generall in◅itable and dreadfull iudgement of the horrible euerlasting paines of the wicked in the helles and their losse of the inestimable ioyes of the heauens stirre vp our dead heartes to seeke thee O Father in thy Christ and thy sonne our Lorde and Sauiour in the Gospell And finally wee pray that wee may be euen confounded in our selues by the fruitfull remembrance of thy blessed sufferings the most precious bloud-sheading and death of our Lorde Iesus Christ that so wee may bee humbled after that manner and measure thy children should bee beseeching thee that wee may so aforehand accuse our selues before thy blessed Maiestie that our aduersarie may haue no power hereafter to accuse vs so iudge our selues that we be not iudged by thee so with shame sorrow feare trembling acknowledge the
vilenesse oâ—… our sinnes wholely before the throne of thy iustice that wee finde it to be a throne of grace and mercie vnto vs in Iesus Christ our Lord. Now O Lord the searcher of the hearts and reynes thou knowing this to be the humble and single desire of our hearts we flye vnto thee for refuge beseeching thee by thy holy spirit to worke in vs a clearer sight of the wisedome of our Lord Iesus Christ whereby our mindes may be further cleared from blindnes and we haue a clearer sight of the whole misterie of our saluation in him and graunt vs God a fuller perswasion of the discharge of all our sinnes in his death and of the imputation of his righteousnesse vnto vs in his resurrection that the guiltinesse of our conscience may daily more and more goe away from vs and peace of the same be confirmed in vs especially in the time of our temptation and trouble the day of our death and the houre of iudgement And next most mercifull Father graunt vs a more powerfell experience of his death killing sinne in vs and of his resurrection raising vs vp vnto a new life that daily we may be lesse sinfull and more holy righteous and sober in this present life that so also wee may haue a more sure and stedfast hope in his redemption and may more strongly resist the vanities of this world in false pleasures profits and glories and more patiently endure all manner of miseries of the same which may befall vs vntill his glorious appearing when he shal come to bee glorious in his Saintes and made maruellous in all those which beleeue in him Amen Furthermore O Lord whereas we are priuie to our selues or it is knowne vnto others or vnto thee that thereby any sinne or sinnes more strange in vs through our corrupt nature or custome or the temptatioÌ„ of others or of the tempter we beseech thee that there we may labour to finde the precious death of our Lord Iesus Christ more powerfull in subduing the same and whereas through vnabilitie of nature want of meanes or grace wee are weaker in any duties of well-doing there wee may striue to finde the vertue of his glorious resurrection more effectuall in raising vs vp in meanes of life so that our familiar corruptions being cured and our speciall infirmities beeing relieued wee may be also endued as with generall graces meete for all Christians so with such peculiar graces as may be meete for our callings and inable vs to gloriâ—…ie thy holy name build vp others in well doing and treasure vp the fruites of a good conscience for our selues at all times and especially in our neede And in this behalfe the desire of our heart is that thy holy spirit worke in vs the renouncing of our reason so farre forth as it is blinde and the crucifying of our affections so farre forth as they be corrupt that so wee may offer them vp with soule and body in sacrifice of humiliation and that hauing receiued these graces we may also oâ—…er them vp in a sacrifice of obedience vnto thy gracious Maiestie And wherein soeuer wee haue doe or shall with thy graces obey thee wee desire to offer vp thy graces our obedience and our selues in a sacrifice of thankesgiuing and praising of thy holy and blessed name through Iesus Christ our Lord Amen All thy waies O Lord we acknowledge to be mercie and truth we beseech thee therefore giue vs the holy fruites of all the good meanes thou hast heretofore wrought our good by as thy holy and sweete promises preached vnto vs red of vs meditated vpon by our selues or conferred of with others the prayers thankesgiuings Psalmes Hymnes of our selues our friends and thy church thy sacred Sacraments the ministeric of thy holy Angels the coÌ„munion of thy Saints admonitioÌ„ which hath bin giueÌ„ vs for our good most humbly entreating that we may haue sanctified vnto vs the remembrance of thy former mercies bestowed vpoÌ„ thy church vpoÌ„ any member therof or vpoÌ„ our selues either in benefits or in crosses albeit our nature is most impatieÌ„t either of reproches offred vnto vs by our enemies or any iniuries by our friends yet herein we feruently aske of thy wise and mercifull goodnes that wee may reape a good fruite euen of such euill meanes And because wee grow to be acquainted with the pride of ourspirits and sloathfulnesse of our flesh and fewe meanes are left vs and many offences by our selues conceiued by others and Sathan offered do alreadie and are daily like more to assaile vs O Lord thou which hast bene our God euen from our first birth especially since our new birth bee thou the God of our middle age yea of our old dayes if wee liue so long vntill thou finish the last worke of our new birth begun and continued thus farre in vs. To this ende we aske of thee that we may vow and receiuing grace from thee wee doo vowe to vse all these forenamed good meanes of our saluation more mercifully then yet euer we vsed them in vsing of them wee aske more feare of thy Maiestie faith of thy promises purenesse of our hearts loue vnto others and withall blessing and fruite more aboundant that our latter workes may be better then our former Wofull experience O blessed Sauiour teacheth and moueth vs to call vpon thee as for these former things so to be preserued and protected by thy almightie and mercifull grace from our owne corruption to come from all Sathans temptations and accusations from all manner of contagion of the vngodly in their iniuries reproches and in their benefites praises their sorceries inchantments yea from any hurt of thy children as they be not regenerate from any hurt by thy creatures so farre forth as any of these things may hurt our saluation Former experience Ô mightie God and mercifull Father ought not onely to teach but also to enforce vs to giue thee thankes praise and glory for thy former mercies vpon vs and thy Church bestowed but wherein thou hast prouided for vs many arguments of strength of faith or ignorance forgetfulneâ—…e negligence and want of reuerence of thy mercies receiued minister iust cause of humiliation and therefore in some faith in and thankfulnesse for thy former mercifull blessings and yet in much weakenesse in the merits of Iesus Christ our Lord with our whole heart we beseech thee giue vs a good portion of thy spirit to call carefully thy benefites to our remembrance wisely to vnderstand them and reuerently to regard and truly to be thankfull for them in minde in heart in word and deed through Iesus Christ our Lord and onely Sauiour Amen Wee beseech thee most mightie God and mercifull Father to make partakers of our praiers and thankesgiuings all the whole Church and euery member therof especially where dutie most chargeth promise bindeth necessitie craueth and thy glory chalengeth c. LEt the rich seeke for the godly wise and learned
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 heate of the Sunne and long trauel greatly reioyce when they come to a couert where they may rest and refresh their wearie bodies So the spirits of the faithful much disquieted with the afflictiōs of this life can find their sweet sleepe when they can by a holy faith in Iesus Christ repose themselues as in the bosome of the Almightie Where first wee are to learne how louingly the holy Ghost doth warne vs to cleaue vnto God and to perseuere in his holy worship in afflictions in time of triall wherein the wicked runne to any of the creatures rather then to God yea sometimes to Sathan himselfe before they seeke any refuge or comfort in the Almightie Such as rest in the ordinary creatures only are meere Atheists such as seeke to Sathan and his artes are bewitched Papists Idolaters and such like Such as when all helpes faile them are driuen at last by theyr corrections as Iob speaketh to come vnto the Lord are weake in the faith Such as first seeke reconciliation and peace with God by Iesus Christ and then desire a blessing in the vse of the creatures are wise and good Christians The Prophet saith not they haue a sure defence in war which haue many men many horses c. in famine store of corne and good prouision in pestilence good naturall preseruatiues and curatiues but that such as haue a strong faith in Iesus Christ are then greatly blessed and shall be mightily preserued Some thinke it is a light matter to come to God by faith and to lye downe as it were in his bosome confidently in afflictions But this is one speciall brand and marke of the faithfull and that which God most desireth and a point without the gracious assistance of Gods spirit which is not in the power of flesh and bloud to practise There is a notable storie 2. Chron. 13. 18. of Abiah and his people of Iudah of whom it is said that they preuailed against their enemies because they stayed vpon the Lord God of their father And the like we haue 2. Chron. 16. 7. of Asa his falling away in his latter age in his afflictions first he is said to haue run from the Lord to Gods professed enemies the Syrians and to haue made a couenant with them to helpe him in his warres against the Israelites at which time Hanni the seer came to the King and spake these words Because thou hast rested vpon the King of Aram and not rested in the Lord thy God therefore is the host of that King of Aram run away from thee and thou verse 9. shalt haue warres againe And then the Prophet confirmeth his prophesie by the kings former experience in the victories the Lord gaue him before by faith when hee cried to God in feruent prayer saying 2. Chron. 14. 11. Helpe Lord for we rest on thee The Ethiopians and Lubbims were they not a greast bost with charrets and horse exceeding many yet because thou didst rest vpon the Lord hee did deliuer them into thine hands then hee added this notable argument For the eyes of the Lord behold all the earth to shewe himselfe strong with them whose h◅art is sound towards him In the like maner he is noted in his sicknes not to haue sought the Lorde in the first place but the Phisition In all extremities then our first refuge must bee by faith vnto the true God for he will be and must be if we regard but our alleageance only we owe vnto his maiestie first sought for and honored before the creatures I. Question What benefite comfort and rest Gods people may receiue by faith in the Pestilence THe blessed faith of the Saints of God is a wonderfull supernaturall grace by the which we greatly please God and without it we displease him in althings without exception This great grace and gift of God as it is most needfull at all seasons and turnes so most of all in extremities for if it then faile vs we shall be carried away as with a maine saile from the Creator to the creature and and we shall fixe all our sences vpon them and confidence in them forget the great Lord and gouernour of all the host of heauen and earth This vertue greatly pleased Iesus Christ in his miraculous cures on earth and doth no lesse doubtlesse please him now in heauen The faith of the Gospell or Euangelicall requires 1. that you beleeue that the Messias is come 2. that you beleeue that Iesus Christ the sonne of the Virgin Mary is God and Man or God manifested in the flesh and that very Messias which was to come 3. that you beleeue in him for your perfect redemption 4. lastly it was required in these which resorted vnto him for miraculous cures that they carried with them a particular faith to be healed that is a comfortable perswasion of heart that hee both could and would heale them and such afflicted persons as they prayed for might be healed This holy faith I say greatly pleased Christ in earth and shall preuaile with him in heauen also for all mercies and blessings to the worlds end And the contrary sinne did hinder many graces streaming sweetely from him vnto the Iewes and so doth still to all vnbeleeuers among the Gentiles This the Euangelists tell vs where they say that when hee camo to Capernaum his owne Countrey Hee did not many workes there for their vnbeleefes sake And another saith Hee coul◅ not there do any great workes for their vnbeleefe and that he maruelled at their vnbeleefe Wee see then how insidelitie may keep◅ backe from vs Iesus Christ with all his riches The faithfull euer returned from his Maiestie both sweetely comforted with his blessings and graciously strengthened with his louing commendations The Centurion which came vnto him in Capernaum with a good heart and a sound faith first he receiued this blessing Goe thy way and as thou hast beleeued so be it vnto thee and his seruant was healed the same houre Then followed this comfortable commendation Uerily I say vnto you I haue not found so great faith euen in Israel Againe the woman with the bloudie Issue shee receiued many mercies from Iesus Christ first this comfort hee calls her Daughter secondly this blessing the issue of her bloud was stayed and healed thirdly this commendation Daughter bee of good comfort thy faith hath made thee whole Againe two blinde men crie to be healed hee asked them of their faith Beleeue ye that I am able to do this they said yea Lord and then hee said vnto them according to your faith be it vnto you and they were healed Of a Cananitish woman it is written that she was most earnest with Christ and she is at last gratiously comforted first with this commendation O woman great is thy faith be it vnto thee as thou desirest secondly with this blessing Her daughter was made whole in that instant The like commendation and comfort
receiued the blinde men in Iericho and Iairus when Christ cured his Daughter Feare not beleeue onely and she shall be made whole Here I demand whether Gods ministerâ—… and good people now may not receiue as great mercies and blessings as wel corporall as spirituall by faith as the people of the Iewes did when Christ was conucrsant with them on the earth Wee knowe his knowledge his loue his mercies are not diminished or changed his power and might is the same and more glorified Surely then that which letteth the free course of his graces and mercies from vs must bee in our selucs ignorance hardnes of heart and great infidelitie Cyprian saith in his time hee and his brethren did wonderfully conuince Idolaters confound Sathan and all his practises cast out diuels and heale the possessed by faith praier and fasting c. Et velexiliunt statim velè vanescunt gradatim prout fides patientis adiuâ—…at c. The wicked spirits saith he either slye away presently or vanish away by degrees as the patients faith helpeth and as hee which healeth hath grace to preuaile with God I know that myracles are past and that the holy word is sufficiently confirmed notwithstanding the Lord ceaseth not to blesse his owne ordinances and to graunt many mercies to the faith of his holy seruants as hereafter in an other question shall be shewed Now whereas we see often Gods good people in grace to bee smitten with the Pestilence this hath troubled many that these great plagues should light alike vpon good and euill without difference this caused Iobs friends to account him an hypocrite First I will answere this in Cyprians words Mouet quosdam quod aqualiter cum gentibus nostros morbi istius valetudo corripiat quasi adhec crediderit Christianus vt immunis a contactu malorum noundo seculo foeliciter fruatur non omnia hic aduersa perpessus ad futuram laetitiam reseruetur Many thinke it straunge that this mortalitie smiteth alike our bretheren with the Gentiles as if a Christian did beleeue to this end he may with hearts ase in this present world be free from all euils and not rather that after he hath suffered here all sorrowes hee might be reserued for those toyes which are to â—…ome Againe I say Gods best children may fall into proud sinnes as Lot into drunkennesse and incest Dauid into murder and adulteries Peter into blasphemies And therefore the curses of Gods lawes as crosses are often inflicted vpon them And as the Lord doth chastice for sinnes past and present so he doth preuent by great rods great sinnes whereinto we might fall if wee were noâ—… greatly humbled This may best be demonstrate by the holy presidents of the Scripture It is storied Luke 13. 10. that Christ teaching in a Sinagogue of the Iewes on 〈◊〉 Sabboth day there was there a woman which bad a spirite of infirmitie eighteen yeares and was bowed together and could noâ—…â—…ift up her selfe in any wise When Iesus sawe her he called her to him and said Woman thou art loosed from thy disease and he laid his hands on her and immediately shee was made straight againe and glorified God And the ruler of the Sinagogue answered with indignation because that Iesus haâ—… healed on the Sabboth day and said vntâ—… the people there are sixe dayes in which men ought to worke in them therefore come and be healed and not on the Sabboth day Then the Lord answered him and said Hypocrite doeth not each one of you on the Sabboth day loose his oxe or his asse from the stall and leade him away to the water and ought not this daughter of Abraham whom Sathan hath bound eighteene yeares to bee loosed from this bond on the Sabboth day Heere thou hast a faithfull daughter of Abraham tormented by Sathan in a most strange malady for many yeares The like we see in the good man sick of the palsey indeed a most dangerous palsey commended for his faith and such as carried him to be healed In like maner Gods children haue in all ages bene smitten with the Pestilence Dauid hath left vnto the Church a Psalme of remembrance that Gods people may for euer learne instruction by his chastisements The best Interpreters are of iudgement that he was sore afflicted with the Pestilence the symptomes and signes of this euill appeare in his mourning he saith there is nothing sound in his flesh 2. His wounds are rotten 3. Hee is bowed and crooked with the paines 4. His raines are full of burning 5. Hee crieth for the paine of his heart Where this euill flieth saith Galen like a Dragon Lastly hee saith His louers and friends stand aside from his plague It is most like also that Hezekiah was smitten with the Pestilence for he was deadly sicke for the time then it is said the figges healed him of the bile or carbuncle Most grieuous was the pestilentiall plague which Ioh had and so noysome was it that as it befell Dauid his louers and his friends which were no counterfeit friends for they came indeede to minister spirituall comforts to him they stood aside from him seuen daies partly for sorrow partly no doubt for feare of contagion did not approach neare to any familiar communication as they purposed Maister Beza that blessed seruant of the Lord and light of Christs Church was humbled foure times and his family as hee confesseth himselfe with the Pestilence Againe the plague of leprosie was no lesse grieuous and noysome then the Pestilence for that it would in a strange maner pierce into the stone walles and very contagious was it yet the good woman Miriam Moses sister was grieuously chastened for her sinnes with this plague seuen dayes together At Alexandria there was a very great famine and plague at one time for famine may breed the pestilence and pestilence brings famine and warres bring both This plague consumed multitudes of people and many good Christians for when the Heathens sled the Christians in a wonderfull compassion mercie buried the dead which otherwise were deuoured and torne in pecces of dogs and so were many good people poysoned with that infection and died as Eusebius writeth Thus then wee see Gods good children chastened in this present life with the same rods with the wicked For like as the father in the family giuing correction to his seruants if any of his children more vntoward and disobedient then the rest bee neare his hand hee will happily sinite him also with the same rodde and yet loue him as his childe and not as a seruant euen so the Almightie in the pestilence and in a generall visitation vpon a Citie Towne or Countrey he layes otherwhiles the same rods vpon his deare children wherewith he consumes the wicked And yet all shall worke together for the good of them which feare him Rom. 8. 28. For howsoeuer our Lord and maister in his anger
otherwhiles takes vp against vs the same scourges which he hath prepared for the vngodly yet assuredly he will giue vs but his fatherly correction and hee will cause vs to vnderstand that all the chasticements of this present life are not worthy the great glory the sonnes of God shall receiue in the life to come Heere let vs dayly with Ieremie in our visitations crie with open mouth O Lorde take mee not away in the continuance of thine anger The Psalmist saith hee casts foorth signes of his feare anger indignation and wrath wheÌ„ he smites a people with the Pestilence Psal. 78. 49. And let vs striue mightily to bee comforted and to rest patiently by faith in Iesus Christ. First let vs endeuour to receiue by faith an answere from Gods spirit that our sinnes are couered and pardoned and this answere shall more reuiue and comfort our hearts then all the cordials in the world can reuiue the spirits or any partes of the outwarde man Secondly let vs mightily call for the confirmation of our faith that wee may haue patience The daughter of God Patientia Dei alumna saith Tertul for this is a soueraigne preseruatiue against this euill for want of this vnbeleeuers are like birdes in lime or snares which the more they striue to escape the more they are limed and snared It is wonderfull what comfort and courage faith by patience may worke in all true beleeuers This kept Asa when 20000. Ethiopians came about him to deuour him he was greatly inuironed had a strange deliuerance This comforted Dauid when he was ready to be stoned God gaue him great courage Hee comforted himselfe in the Lord his God and receiued a wonderfull deliuerance Likewise Hester in her most dangerous attempt for the preseruation of Gods people Hannaiah Mishael and Azariah and all the Martyrs of God in the world were euer encouraged by faith patiently to beare for the truth sake al the tortures torments which the world could lay vpon them So let vs in the like straites whatsoeuer of warres famine and pestilence cast our selues by faith into Gods bosome and desire that by patience we may possesse our soules in peace and say with P. I know whom I haue trusted Faith in Gods prouidence and faith in the redemption goe togither We can neuer truly trust him with our bodies if wee trust him not with our soules And againe if we doubt of his fauour in earthly things we must needs much more doubt of the same in heauenly things Triall of our faith in Gods Prouidence 1. If wee do not in the good day and in prosperitie attend well the meane of saluation and store vp on soules with comforts we shall be emptie in the euill day when it commeth 2. If we be not sust perswaded that all euil inuentions corrupt imaginations either bred in vs by our owne corruption or iniected into vs by the malice and craft of men or Angels be grieuous sins before the Almightie 2. if we do not mourne for our secret thoughts inward back-sliding falling from God 3. if this holy mourning cause not in vs a holy hatred detestation of all vaine shifts and wicked inuentions of the world we shall not possibly stand in the euill day All professe an asfiance trust in Gods prouidence but vnlesse they trust in his word thier rest is vaine and will deceiue them in the euill day A man must therefore with Dauid Psal. 119. 114. say on this wise O Lord thou art my refuge and shield that is I rest on thy prouidence but note the euidence of this faith and my trust is in thy word for hee that doth not know beleeue reioyce trust in Gods word he can haue no faith in Gods prouideÌ„ce God promiseth things temporal things eternall his word containes generall promises and particular promises for all wants of body and soule generall as Ioh. 1. Heb. 13. 56. I will neuer leaue thee nor for sake thee The beleeuer must answer in hart ô Lord thou art my refuge and my trust is in thy word particular for wants Ps. 34. 10. They which seek the Lord shall want nothing that is good To which voice answer with a beleeuing heart O Lord thou art my refuge my trust is in thy word 4. If we haue hope in Gods prouideÌ„ce we must take heed that we indent not with the Lord for any thing but simply giue vp our selues to him seeking Gods grace at al tâ—…mes and with all our hearts and let vs aske other things as pleaseth him for wheÌ„ wegiue these outward things to the Lord theÌ„ will he soonest giue them to vs againe Thus did Dauid in his affliction 2. Sam. 25. 26. If the Lord say I haue no pleasure in thee behold here I am let him do to me as seemeth good in his eyâ—…s 5. Wee may not aske earthly things as signes of his fauour neither must we esteem the want of these things as tokens of his displeasure THE 2. LECTVRE Verse 2. I say to the Lord O my defence and my fortresse my God is he in whom I trust HEre the Psalmist speaketh of his owne saitâ—… and experience desiring thereby to teach and confirme others The sense is this Let the men of this life seeke rest and comfort where they please I am thus resolued haue purposed in all troubles plagues c. first to flie vnto the Almightie shadow of gods most graciouâ—… protection And as I beleeue so will I speake in my heart before God and with my mouth before men that the Lord is my fortresse and the God in whom I will trust O my defer e. The word signifieth a place of refuge to shelter our selues in a great tempest q. a. I will seeke my protection ô Lord vnder thy wings And my fortresse The word signifieth a place of defence in warres Thus by many metaphors the Prophet desires to assure vs what a sure refuge God is vnto his faithfull people in all their troubles In whom I trust On whom I set all my rest and not on the secondarie causes or external meanes on which all vnbeleeuers stay themselues and therefore if these faile them they dispaire or be at their wits end Ier. 17. 5. Cursed be the man that trusteth in man and maketh flesh his arme and withdraweth his hart from the Lord. And continually Ps. 40. 5. Blessed is the man that maketh the Lorde his trust In this verse we may obserue a good mark of a true beleeuer to run to God when most men run from God as in all extremities we daily see It is a most hard point to practise to diuert from the common rode of the wicked in euils and to betake our selues to gods helpe and holy ordinance The men of this world liue daily by examples but we must liue by faith we must be resolued as was Iofhua howsoeuer other men
Like his God in righteousnesse and true holinesse Ephe. 4. 24. So that in regard as of his first honour so of his last glory which shall be yet more excellent the Psalmist bursteth out into this holy admiration What is man thou hast made him litle lower then Angels crowned him with glory and honour Now then the Lorde hauing enriched him with so many graces and aduanced him to that imperiall dignitie because hee so shamefully subscribed and consented to Sathans vntroaths and conspired with the onely enemie of the Almightie his sinnes were most dreadfull and drowned him in perdition with all his progenie And thus we are all become the subiects vassals and vncleane cages of wicked spirits which haue an inuisible acquaintance societie and spirituall affinitie with our spirits before Christ come and binde that strong man Luk. 11. 21. before the Gospell and faith in Iesus Christ make cleane the heart Ioh. 15. 3. Act. 159. Before the mightie spirit transforme and reforme our mindes hearts and affections Rom 12. 2. Ephe. 4. 18. This is Adams progenie Who can bring a cleane thing out of silthinesse There is not one vers 14. VVhat is man that hee should bee cleane verse 16. Man is abhominable and filthy and drinketh iniquitie like water Nay we are said before grace to be the very seede of the serpent Gen. 3. 15. Ephe. 2. 3. 4. And the very children of the diuell Ioh. 84. And thus to conclude this point the noblest of all inferior creatures is become the vilest and basest of all creatures and most abhorred of God the wicked spirits excepted in this life subiect to innumerable curses and miseries in the next to infinite torments and euerlasting in this life the soule Sathans vassall to inuent the body Sathans instrument to practise and in the life to come both companions of his confusion Thus we see briefly how Sathan became the god and prince of this worlde And this is hee who with great power and might continually ruleth and worketh in all the sonnes of Adam the children of disobedience as the Apostle speaketh And hee worketh also so inuisibly and so strangely that till Christ come and his spirit the most wise in this world can neuer discerne him For this cause one saith thus Suadent miris inuisibilibus modis perillam subtiâ—…itatem suorum corporum corpora hominum non sentientium penetrando seque cogitationibus corum per quaedam imaginaria visa miscendo siue vigilantium siue dormientium They perswade by maruellous and inuisible meanes piersing by reason of their ayrie thin bodies the bodies of men when they perceiue it not and so confounding mingling themselues by means of some imaginations conceiued with the motions of their mindes both waking and sleeping And thus hee poisoneth so strongly the sences of men as the best Diuine is not able to expresse the manner of his working How effectually and suddenly did hee possesse Iudas How strangely did he surprise Ananias and Sapphira Who can expresse how hee breathed such poyson into their hearts or iniected such motions in theyr mindes An other saith hee worketh in his vassals with as great facilitie as the beames of the Sunne in any liquid or soft matter Tertullian writeth of this secret power and working of Sathan in the soules of men very learnedly c. Suppetit illis ad vtramque substantiâ—…n c. Like as blastes destroy fruits and trees inuifibly strangely so saith this learned man do wicked spirits kill and poyson the bodies and soules of men And Augustine speaking of this point doth notably teach vs the blindenesse and madnesse of men who many times to excuse and couer Sathan they blame some euill humour or distemperance in theyr bodies Daemones saith he quantum viderinâ—… fidem in homine crescere tantum ab eo refugiunt si tamen in aliqua infidelitatis parte resederint cum tempus inuenient cogitationes subiscient coraibus hominum ills nescientes vnde haec veniant suggestionibus daemonum quasi animae suae sensibus credunt suggerunt ergo alijs occasione corporeae necessitatis delicias sequi aliorum iracundiam excusant per abundantiam fellis aliorum insaniam nigri fellis vehementia colorant sed stultitiam quorundam ob phlegmatis multitudinem extenuant The diuels the more they see a man increase in faith the more they flye from him but if they haue any residence in any part infected with infidelitie when they finde opportunitie they suggest many thoughts into mens hearts and they not knowing whence these cogitations come they beleeue the suggestions of deuils as if they were the motions of their owne spirits They suggest therfore vnto some to follow after their delights by occasion of some bodily necessitie they excuse others for their anger by abundance of choller and the madnesse of some they colour and hide vnder excesse of melancholy and they lessen the folly of others also because they abound in phlegme And because this enemie so inuisible so mightie and so dangerous can hardly be discouered great arguments and signes of his kingdome and habitation are thes by Gods light giuen vs. The heartfull of infidelitie without any measure of faith Act. 5. 3. 2. The minde full of grosse ignorance in the fundamentall pointes of saluation 2. Cor. 4. 4. Ephe. 5 8 4 18. Col. 1. 13. 3. To walke in the workes of darknes howsoeuer we pretend knowledge 1. Io. 1. 5 6 7. 4 Vncleannesse of body or soule Math. 12. 43. 5. A relapse into fearefull sinnes and to bee worse after then before 2. Pet. 2. 2. 21. Math. 12. 44. 45. 6. To see onely into the bare story of the Gospell not to vnderstand profitably any part of it Luke 8. 12. 7. To persecute the word with blasphemies Matth. 12. 30. And with violence Io. 8. 44. 8. To withstand the true Preachers of the Gospell with all subtiltie and mischiefe Act. 13. 10. 9. To haue Sathan breathing into the heart continuall disobedience Ephe. 2. 2. 10. To be as it were haltered and choked with cares riches and pleasures Luk 8. 14. All proud sinnes argue Sathans presence in the wicked neuer humbled alwaies and in the beleeuers when they fall into such sinnes till they for sake them by repentance Diabolicibus est ebrietas luxuria fornicatio vniuersa vitia Drunkennesse riot whoredome and all proud sinnes are the diuels meat that is he lodgeth feasteth and sporteth himselfe where such abhominations are committed Cyprian sheweth his vigilancie and great strife to re-enter where hee is once dislodged Circuitisle nos singulos tanquam hostis clausos obsidet muros explorat tentat an sit aliqua pars membrorum minus stabilis mirus fida cuius aditr ad interiora penutrat The diuell compasseth about euery one of vs and as an enemie doth beset our walles hee searcheth and trieth whether any part of vs be weake and vnsure
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
serue him 3. They do Gods will 4. They do it faithfully according to his word Thus far for the first point The 2. thing to be knowne is their loue to Gods Church and great care ouer the faithfull members of the same And certainly their loue is great For it is saide they reioyce ouer one sinner that repenteth and turneth vnto God The Psalmist testifieth of their loue and care when hee faith They pitch their tents round about them which feare the Lorde and desiuer them And here it is said they beare them like as louing parents nurces do their children in their hands and armes to keepe them from scandals and offences And the Lord giueth them in charge thus to doo faith this Prophet heere And hence it is the Author to the Hebrewes describeth them to be Ministring spirits sent from their sakes which shall be heires of saluation And as for their number wee must not curiously search how many each man hath to keepe him for the scriptures tell vs that sometimes many are sent to one man and againe sometimes one Angell is sent for the deliuerance of the whole Church To saue Elisha against the king of Syria the mountaine was full of horses and chariets of fire round about Elisha But in Daâ—â—els time one Angell seemeth to be sent for the protection of the whole Church And in Ezechias time one was of streÌ„gth sufficient to kil and destroy in one night 185000. of the enemies of Gods people And if yet we further desire to learn what ther causes besides that speciall charge of God moue them so to loue vs affect vs and to minister vnto vs for our protection and deliuerance the holy Ghost teacheth vs that first they are members with vs of one bodie which is the whole catholicke Church wherof part is triumphant in heauen part militant vpon earth secondly they haue with vs one spirit for their Lord as to conuert and sanctifie 〈◊〉 so to confirm them in the truth Thirdly they haue with vs one Gospel of comâ—…ort for the Angels saith Peter desire to â—…ehold the mysteries therein contained â—…or their confirmation and our conuersion and euerlasting saluation They are present in the holy assemblies reioyce no doubt greatly to see the Gospell of Iesus Christ preached vnto theiâ—…â—…retheren Lastly they haue one head with vs euen Iesus Christ our Lorde this the Apostle speaketh Christ is set at the right hand of the father in heauenly places farre aboue all principalitie and power and might and domination and euery nâ—…me that is named not in this worlde but also in that that is to come and hath made all thinges subiect vnder his feete and hath giuen him ouer all things to bee the head to the Church which is his boâ—…y euen the fulnesse of â—…im that â—…th all things Here foolish Rabbims obiect by occasion of the words of this Psalme Of bearing in their hands That the holy and elect are more worthy persons and more honorable then the Angels because the Angels must as it were attend vpon them and keepe them Their reasons are weake and they too too curious for parents beare children and yet the children are not the â—…re worthy the good shepheard finâ—…th the sheepe which was lost and carrieth it home on his shoulders and yet is not the sheep more worthy then the shepâ—…eard An other question is here demanded of their appearance what letteth it now more then in elder times They know now their visible appearance is both needelesse and dangerous 1. Needlesse for instruction for they know we haue now in the booke of God all the counsell of God reuealed vnto vs so they had not in the old times in that cleare maner that we haue 2. Needlesse for our protection for they can do this inuisibly as well as in sight Elishas guard was as strong and as faithfull before he sawe them as after Lastly their â—…ppearance now is dangerous since Antichrist hath peruerted many with the false worship and inuocation of Angels for since this Idolatrie crept into the Church wee know assuredly that wicked spirits haue taken the forme of good Angels and haue bene adored of miserable men and so deluded many And the visible appearance vnto men would be more terrible in these daies then it was to Manoab and his wife Iudg. 13. And thus farre of their loue towardes the Saints The third and last point to be considered briefly is how long their charge lasteth ouer vs the answere is So long as they walke in their wayes This is that which Sathan left out when hee made assault against Christ for hee can both pare and shred the scriptures and stretch them also otherwhiles to serue his purpose So he can heape vp iudgements to terrifie and amaze poore consciences which are humbled and multiply mercies before such as stand to breede in them dangerous presumptions By these words Their wayes The Psalmist vnderstandeth our seuerall vocations wherein we must walke circumspectly and not rashly runne forth to any vnlawfull meanes as Sathan would haue Christ to do for so doing wee shall tempt God as Christ answereth the diuell in the second temptation Here then we are taught to walke wisely within our boundes and not to vse vnlawfull meanes or to neglect the good meanes giuen vs of God for our benefit and good We must not â—…lie in the ayre for God hath not giuen vs wings to flye but legges to walke We must not talke of reuelations for God doth not so teach vs now but by his written word Wee must not goe to witches in extremitie to theft in pouertie for so wee walke out of our wâ—… and the holy Angels forsake vs 〈◊〉 wicked spirits will maister vs and confound vs. The workes of our calling are called in scripture the way wherein we must walke desiring the Lord to blesse them and all lawfull meanes appointed for vs. Now to make vse of this doctrine briefly for our present purpose no doubt of all other spirituall preseruatiues this of the Angels is one of the best against the pestilence For we may not doubt but â—…mly beleeue they pitch their tents and â—…et as it were an hedge about vs for our custodie and preseruation as the diuell conâ—…esseth it of Iobs protection So then consider euill angels are cruel good Angels are mercifull euill angels are olde and subtile good Angels are of â—…ke yeares and more wise euil angels are very expert to send forth venimous exhalations to poyson the ayre the good Angels are more wise to purge the same the euill angels are strong and mightie but they be fearefull and feare abates strength the good angels are more mightie and excell them in strength and voyd of feare for that they be voyd of 〈◊〉 To bee short looke wherein the euâ—…â—…ngels haue any might to hurt vs and annoy
vs in soule or in body the blessed Angels far passe them to preserue vs and protect vs in both Now blessed be God in this inspeakable mercie for this wonderfull honour and glory hee giueth his poore children heere vpon earth that hee accounts them worthy the communion and fellowship of his most holy Angels And yet hee giueth them a greater glory then this for they haue his owne presence most comforable for Iesus Christ walketh with them in afflictions as partly before hath bene shewed and yet in that which followeth shall be more plainely proued Here to conclude this question forget not to make this vse of this holy doctrine First learn by the excellencie of these holy creatures the great glory of their creator Secondly learne by their loue to conceiue rightly of the infinit loue of thy God towardes thee Thirdly remember seeing they be but our fellow-seruants they must not be adored Fourthly consider often how much thou art bound to bee thankefull ◅or this blessed protection Fifthly learne humilitie by their examples they take vp poore Lazarus in their armes and poore sinners often Lastly let thy behauiour be comely with all reuerence in thy secret chambers and priuate affaires because of their presence And so much for this question Verse 13. Thou shalt walke vpon the fierce lion and the aspe thou shalt treade vpon the young lyon and the dragon THis verse againe containeth a consequent of an antecedent set downe in the last verse aforegoing And here hedoth amplifie what he spake before of the Pestilence well I said the pestilence was like the snare of a hunter like an arrow c. I say yet further let it be as fierce as a lyon as venemous as an aspe as terrible as a dragon yet if thou canst beleeue in Iesus Christ and repose thy selfe in the prouidence of the Almightie in the Almightie and watchfully walke in thy waies it shall goe well with thee This reason is thus formed Such as haue the holy Angels to preserue them may walke safely amongst lyons and aspes and pestiferous euils such as the Pestilence is But thou that beleeuest in the Almightie thou that watchfully walkest in thy wayes thou hast the holy Angels to preserue thee Wherefore thou shalt be preserued in the Pestilence Here we may well vnderstand first generally by lyons and aspes and dragons all the great dangers secret and open euils of this present life Note here for instruction and comfort what the life is of Gods Saintes on earth Assoone as thou hast giuen vp thy name to Iesus Christ there wil bend themselues against thee and beset thee all the wicked spirits that can flie vpon thee and all the euil men of this world will vow thy destruction and like dragons lyons aspes will these euer bestir themselues to poyson thee to sting thee teare thee in peeces But be no whit dismaied this was and is the condition of all thy bretheren and remember there are more better stronger and mightier with thee then against thee which thing thou mightest visibly discerne if thine eyes were opened But we walke and liue by faith Againe I am of iudgement that the Psalmist doth here also in other termes laie before vs the plague and the great danger therof as touching this mortal life For like as before he calles the pestilence tropically 1. The snare of the hunter 2. the feare of the night 3. the arrow that flieth by day 4. the reward of the wicked so here 5. he calles the same euil a fierce lyon 6. a venimous aspe 7. a yoong lyon and lastly a terrible dragon First let vs see wherefore the plague is compared to a lyon 1 FIrst because of the rauenous crueltie of this beast she teareth all our beasts in peeces especially then when shee hath young the she lion spareth as they say no pray euen so the pestilēce spareth no sorts of men 2 For the inuincible strength of this beast there is none comparable vnto the lion Euen so the pestilence of all other diseases is most strong deadly brings downe to the earth as well the strongest as the weakest 3 The lion is a beast of a most hotte and fierie nature euen so the plague for the infected complaine much of their extreame burning Secondly hee compareth the Pestilence to the aspe WHere the aspe biteth his wounds be not great But like as they say to the prickes of pins or needles but there followeth his bitings strange effects for such as the aspe biteth are smitten with a numnesse throughout all parts and there followeth a wonderfull coldnesse continuall gasping heauinesse in the head and after all this a deadly sleepe There be diuers kindes of these serpents Some breede dimnesse in the eyes paine of the heart swelling in the face and deafenesse in the eares some bring present death and some kill within three houres space Wee haue here then not an vnfit comparison considering what like dangerous effectes the aspe and the plague breed in the bodies of men Some by the Hebrue word here vsed vnderstand the Basilisco or Cockatrice There is no◅reeping thing can abide the least hissing of this venemous worme Such as be bitten by this beast are tormented with extreame heate and burning in their bodies the falling of the haire followeth and present death not long after And some say it is death also to see it or to heare the hissing of it Surely there are some such lke symptomes to bee found in the Pestilence and the Phisitions counsell vs not to eie them greatlie which are infected But I thinke our sinfull feares bring manie euils vpon vs which otherwise might well be auoided Thirdlie hee compareth the plague to the Dragon THis beast saith Plinie and other naturall writers doth not cast forth poison but killeth by violence and tearing in peeces as the lions do For these beasles haue great sharpe teeth like wilde sowes with which they crush and rend in peeces any thing The P◅stilence is compared to this beast by the Psalmist and by a man of wonderfull experience and sight in naturals because they are alike dangerous terrible and of like poison and qualities together THE 6. LECTVRE Verse 14. Because he loueth me therefore will I deliuer him I will exalt him because hee hath knowne my name NOw the Lord himselfe speaketh and confirmeth as it were to the conscience by his good spirit all that his Prophet hath hitherto spokē both of Gods promises and of his owne experience for it is but a small comfort onely to heare the experience of other men the sweete promises of the Lord in the outward ears vnlesse the holy spirit speake also effectually vnto the heart conscience But here obserue how first the Lord will haue vs to attend vnto the experience of his Saints and the ministrie of his word before hee adde his owne effectuall working The reason is thus framed He that knoweth
you would also be as vigilant striue with strong hand to remoue the spiritual causes of the same I meanâ—… that you should pare away all the rotten proud sinnes of this citie which are corrigible by good lawes as much as in you lieth with the sword of instice â—…our will is good and hath beene I heare for manye yeares for to cast downe the diuellish theaters the nurceries of whoredome and uncleannesse they are Cupids and Venus temples they are Bacchus and Sathans pallaces they corrupt the youth of your citie intollerably all eies can see and all chast eares can witnes some of the maisters of these euil artes when the Lord had humbled them by some great terrors were driuen to confesse the same in extreame passions and pangs of death In all ages God and his Church hath euer abhorred these wicked abbominations let one man speake for all Tertul shewing how Gods people differed from the Pagans in his sweet apologie for the Church against the gentils he saith Nihil est nobis dictu visu audâ—… cum impudicitia theatri We cannot abidâ—… to speake to see or heare anie thing of the shamelesse and vnchast wantonnesse oâ—… your theaters They replied vpon you in tâ—… citie often as elsewhere with authoritie and 〈◊〉 censes â—…euer allowed by the almightie Tâ—… idle drones greatly prophaned as in all the laâ—… so specially in this citie the Lords Saboth and carried away great flockes or heards rather of blinde people from the holy worship of Almightie God But our gratious King seeing the greatnes of this impietie hath alreadie by Edict reformed this euill The Lord will not be vnmindfull of him for being thus mindfull of his holy Saboths Lord open thou his eyes to see the manifolde impieties that as yet remaine in Church and Common-wealth and giuc him a wise heart to reforme thy sanctuarie according to the diuine rule thy most holy word As for naturall preseruatiues the learned Phisitions can best direct you Yet giue me leaue onely to put your Honor and Worships in mind of such helpes as some of the learned haue greatly commended and many godly wise men haue of ten wished for the benefite of this citie The first thing to bee desired is that God would stirre vp your hearts and others to prouide more new burials for the citie where the dead might better rest from the liuing and the liuing better auoyd the contagion of the dead The second thing to be wished is that many houses were prouided as in elder times for the contagious leprosie and many cities in other countries and kingdomes haue at this day where the sicke of infected houses if they desired more libertie might haue more freedome of aire and benefit of the place for diet keeping c. For such as be pind vp in their owne houses in the citie as birdes in their cages are often greatly plagued the rich with want of ayre the poore with famine The last thing is this that the sicke be committed to the custody cure of such selected chosen men mercifull men men fearing God men of iudgement and knowledge meete to minister helpes both corporall and spirituall to ease the grieuances of Gods people both for their soules and bodies and that such be well prouided for and encouraged with a most competent and sufficient salarie The Lord guide your hearts and spirits by his almightie spirit and graunt you such spirituall courage wisedome and iudgement as that ye may faithfully execute the Lords iudgements in this Honorable Citie to the glory of God the good of his Church and the euerlasting comfort of your owne soules through Iesus Christ. Anno. 1603. Your H. and W. to commaund and to vse in the Lord Henry Holland THE EPISTLE TO the Reader WE may well say good Reader of the men of this age as Christ his Prophet spake of the people of their times their eyes are shut and see not their eares are heauie and heare not their hearts are fat and feele not Ignorant people swarmâ—… in all places hauing eyes and cannot see how the Lords iudgements are threatned and otherwhiles most iustly fall vpon them They stop their eares from the Gospell they can at no hand be charmed to any sincere obedience to it such effeminate delicate and itching eares as will not heare the charmer charm he neuer so wisely Their harts are fat they cannot vnderstand how leaue their soules are how emptie of all good graces how stuffed farced full of rotten vnsauerie sinnes in towne country What ignorance and blindnesse what insidelitie and prophanenesse what pride idlenesse what gluttony and drunkennesse what whoredome vncleannes what deceit and lying what blasphemies and all cursed speaking what riot and all maner of excesse do raigne in most places For these sinnes the like many iudgements are fallen and we haue yet escaped them The Lords hand striueth to chasten vs not to coÌ„sume vs miserable people caÌ„hear wheÌ„ their bellies speak but caÌ„not heare wheÌ„ God doth speak Your sinnes cause the pestilence the pestilence in time wil breed famin great wants and penurie among you The Lord giue you eyes to see eares to heare and hearts to vnderstand Make hast to reform your selues first then to your families Teach correct your vnruly seruants keepe them froÌ„ theaters and other abhominatioÌ„s bring them to sermons more carefully teach and correct your children for lying swearing blasphemies Teach al your family the holy grounds of religion the feare of the Lord for so ye are bound to do if ye doubt of this aske the Lord and he shall tell you But alasse most of you miserable people neither can teach nor will learne any good Nay it is to be feared you teach your wiues children and seruants all the euill you see heare know euery where practised in the world They learn of you to sweare horribly their wicked mouthes are full of othes they learne of you to walke inordinately for their liues are vngodly prophane Families are the fountains of al commoÌ„-weals purge the fountaines and the streames shall be clean Wherfore I warn such as fear the Lord loue Gods people regard their owne welfare in this life euerlasting saluation in that which is to come teach instruct correct by all good meanes reform your families for assuredly our sinnes call for many iudgements from the Lord vpon vs. Purge your families I say of vnclean persons as did Dauid Iacob not sparing euen your owne children in their disobedience riotous and luxurious life And humble your selues in this and the like calamity in abstinence and praier For so haue the people of god euer done in sundry afflictions when they sought for any great blessings for theÌ„selues or for the church of God Hest. 4. 16. Nehem. 1. 4. Act. 10 30. And so did Dauid his good people in the pestilence they rested not crying vnto
the Lord and then it is said The Lord was entreated appeased toward the land the plague ceased from Israel Here I offer thee christian Reader some spirituall helpes coÌ„forts both against the pestilence and many other euils if thou shalt receiue any benefit by them giue God the praise glory Farewell in Christ the yeare of our saluation 1603. Thine in the Lord Iesus Henrie Holland SPIRITVALL PRESERVATIVES against the Pestilence THE 1. LECTVRE Psal. 91. 1. Who so resteth in the secret of the most high shall abide in the shadow of the Almightie THIS Psalme is a very precious Iewell containing most sweete doctrine and heauenly consolation It is most like to be written when the Angell of God in Dauids kingdome slew so many thousands in that short time throughout all Iewrie At which time the Lord moued to mercie by the instant praiers continuall supplications of David and his people the Angell was commaúnded to holde his hand as from Ierusalem so from the whole land Considering therefore all circumstances this Psalme may very well bee referred to that time and people A short view of the whole Psalme may thus bee giuen thee They haue a most sufficient protection as in all euils so in this of the Pestilence whom the Lord hideth in his secret place comforteth in his almightie shadow and couereth as with his holy wings And this he doth to all them which assuredly rest by faith in him hope in him which haue Gods word and holy veritie for their shield and sword which do watchfully wait vpon him in all reuerence in all their waies which wholy hang vpon him as vpon their Almighty Father in loue in faith and feare which call vpon him in all their troubles These men he protecteth fatherly hee preserueth mightily by his good Angels and comforteth sweetly by his holy spirit as in all troubles so in the dreadfull time of the Pestilence The parts of this Psalme may be these 1. The first part is a proposition verse 1. for this generall doctrine is here first propounded that who so resteth by faith in Gods prouidence reposing himselfe in all afflictions sweetly as in his fathers bosome that man hath assuredly an almightie shadow and protection against all euills of this life 2 The second part is a confirmation verse 2. by an argument drawne from the Prophets owne experience it may be set in this forme What I finde true touching my faith by mine owne spiritual experience in my selfe Gods faithfull may find true by the like experience in themselues But I finde and must euer professe it that the Lords almightie shadow is my best protection against all euils and my soueraigne preseruatiue in the Pestilence Therfore Gods holy people if they do by their precious faith repose themselues in Gods bosome they shall finde as an almightie protection against all euils so a most soueraigne preseruatiue against the Pestilence 3. The third part is an application of this sweete doctrine vnto all belceuers to stirre them vp to embrace it from the third verse to the fourteenth Where we be to obserue 1. How with many words and sweete promises he desires to cheere and confirme the hearts of the faithfull that they may rest by a particular victorious faith on God in the Pestilence 1. ver 3. Surely he will deliuer thee 2. ver 4. He will couer thee 3. ver 5. Thou shalt not be â—…fraide 4. ver 7. A thousand shall fall at the sidâ—… and it shall not come neare thee 5. ver 13. Thou shalt walke vpon the fierce Lyon c. Secondly obserue how he calleth vpon the beleeuer to cleaue vnto Gods protection by a speciall faith and to looke well vnto his waies c. 1. ver 4. He wil couer thee vnder his wings when thou shalt hide or betake thy selfe vnder his featbers 2. ver 9. 10. Because thou hast set the Lord which is mine hope euen the most high for thy refuge there shal none occasion be giuen that euil may touch thee 3. His Angels shall keepe thee in all thy wayes Thirdly obserue with what varietie of names and arguments the Prophet setteth forth the nature and qualities of the Pestilence for he calles it 1. The snare of the hunter ver 3. 2. The noysome Pestilence ver 3. 3. The feare of the night ver 5. 4. The arrow flying by day ver 5. 5. The Pestilence that walketh in darknesse verse 6. 7. The rewardf the wicked ver 8. Fourthly marke what meanes the Lord vseth for our protection in the Pestilence for the Prophet assureth vs that the holy Angels of God are sent with a speciall charge and commission from God to preserue his faithfull people from euill spirits in the Pestilence ver 11. He shal giue his Angels charge ouer thee to keepe thee in all thy waies ver 12. They stall beare thee in their hands that thou hurt not thy foote against a stone And thus farre the application The fourth part of this Psalme is a conclusion wherein the Lord himselfe speaketh as it were to the heart of the beleeuer feeding him with sweete promises and instructing him what duties hee requireth at his hands 1. Gods sweet promises are these repeated 1. I will deliuer him ver 14. 15. 2. I will set him vp on high that is in a sure place of defence ver 14. 3. I will heare his prayers ver 15. 4. I will be with him in troubles ver 15. 5. I. I will honour him ver 15. 6. I. will giue him long life ver 16. 7. I will shew him my saluation ver 16. 2. God requires in his children 1. Faith Because hee dependeth on me or embraceth me ver 14. 2. Loue. Because hee dependeth on me or embraceth me ver 14. 3. Knowledge and profession ver 14. 4. The spirit of prayer So soone as he calleth vpon me I will heare him ver 15. The 91. Psalme verse 1. Who so resteth in the secret of the most high shall abide in the shadow of the Almightie THE first verse containeth the proposition of the whole Psalme as is before shewed The sense is this That he which firmely standeth by faith in the Lords seeret place that is vnder the Lords gracious prouidence and strong protection when tempestuous calamities fall vpon the world for sin he shall be graciously preserued as in an almightie shadow Secret a place of refuge wherevnto a man runnes from the violence and rage of his enemies as wilde beasts when they are in chase before the hunters make all speede into theyr dennes and holes for their defence So much doth the word in the originall signific And so in like manner the prudent man hides himselfe in Gods bosome when God smites his people with the Pestilence Pro. 22. 3. shall abide in the shadow or as the best reade shall lodge all night in the shadow Like as wearied trauellers much spent with
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
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
euerlasting chaines vnder darknesse vnto iudgement of the great day A. In the beginning God did so but afterwards for the execution of his iustice and will hee suffered some part of of them to slie about in the aire but at his pleasure he can shut them vp againe in prison for proofe Reuel 9. 1. 2. The bottomlesse pit opened by an Angel and thence come foorth many euill spirits This same bottomlesse pit is shut vp by an Angel Reu. 20. 7. and Sathan is bound a thousand yeares Thus it appeares now and then they are shut vp and againe loosed when the Lord wil* therefore they intreat Christ Luke 8. not to cast them into the deep in hell Luke 16. 25. so Matth. 8. 24. Iames 2. 19. And thus farre of the causes mouing the Lord and of the instrumentall and secret causes which the Lorde vseth to smite his people with the Pestilence Now let vs not be brutishly secure and senslesse as the vngodly be but let vs make a holy vse as of all the Lords chasticemēts so of the pestilence comforting euery man himselfe by the word of the Lorde on this manner as followeth First I consider the Pestilence and the like calamities on Gods people to be Gods holy visitation to call men to a serious and a publique humiliation before him that their iniquitie may bee purged and this is all the fruite he desireth euen the taking away of their sinne Hee doth not punish willingly Iere. Lam. 3. 33. And that this is all hee desireth when he smiteth the Church with the pestilence may appeare For the Prophet saith that he contends in measure with it in the branches thereof not simiting them as hee doth the Gentiles And this we shall sinde in due time true if wee compare his lenitie with vs and his fierce wrath vpon many citties in the Popes dominions Conferre Pet. 1. 14. 15. and 2. Chap. verse 12. 18. Secondly I consider the Lords chasticements as effects of the great and certaine decree of God vpon mee Rom. 8. 28. what God hath decreed must come to passe God hath deered to make the Saints through afflictions that is all maner of chasticements whatsoeuer conformable to the image of his sonne Christ The best beloued Sonne wanted not rods all the life hee liued vpon earth and therefore I must not otherwhiles want them I must beare many crosses on earth before I shall be crowned with Christ in heauen Thirdly I know Christ seeth dayly all my sores all my griefs all my paines all my troubles all my teares they are as well knowne vnto him as if they were distilled by drops into his bottle and the number of them by iust account set downe in his register Psal. 56. 8. Thou hast counted my wanderings put my teares into thy bottle are they not in thy Register Fourthly I consider all these greeuances of this life as vndoubted seales of mine immortalitie for the Lorde hauing decreed to bring mee to immortalitie to blisse voyd of all miserie c. The effects of his decree I know and see in my vocation Iustification and sanctification but the life promised as yet I finde not because of my manifold afflictions wherefore I shall vndoubtedly finde it when this life is ended Eiftly I learne in Gods booke that the diseases of the body and all other afflictions of this life they are oftē sent vpon Gods people and holy seruants to worke in them a more serious humiliation for the sinnes of their youth either because they were neuer throughly humbled for them or least they fall dangerously into the same sinnes againe Psalm 25. 6. Remember not the sinnes of my youth nor my rebellions but according to thy kindnesse remember thou me euen for thy goodnesse sake O Lord. And Iob complaineth chap. 13. 26. Thou writest bitter things against me and makest me to possesse the sinnes of my youth Fiftly I consider also that God would haue vs his children beaten as for their owne sinnes so also that he may awaken his enemies and tell them that for their intollerable sinnes their destruction sleepth not 1. Pet. 4. 17. Iudgement must first beginne at the house of God if it first begin at vs what shal be the end of them which obey not the Gospell of God Sixtly I see and know the corruptions of mine heart to be so many and the dulnes and dimmesse of my minde to be such that if I were not often by the crosse brought to hearken and to obey I should neither vnderstand aright the Lords reueiled will nor practise it with any sincerity in my life Psal. 1 19. 71. It is good for me that I haue bene afflicted that I may learne thy Statutes Iob. Chap. 33. verse 16. God openeth the eares of men by their corrections Maister Caluin in his Preface on the Psalmes saith that if God had not exercised him with manv afflictions he could not wel haue vnderstood many Psalmes Seuenthly I finde also another great comfort in all mine insirmities and greeuance◅ I haue heard and knowne the faithfull to confesse Christs presence more familiar sweet and comfortable in their aduersitie then prosperitie and this I finde true in like manner And the rather I obserue this for that the Apostle speaketh thus of himselfe I will reioyce rather in mine infirmities that the power of Christ may soiourn with me therefore I take pleasure in mine infirmities in reproches in necessities c. And I finde true that prosperitie breedes dangerous pride and carnal securitie I sayd in my rest I shall neuer be mooued for thou Lord of thy goodnes hast made my mountaine so strong but thou didst hide thy face and I was troubled then I cryed to thee O Lord and prayed to my Lord. Psal. 30. 8. Eightly I gather also by afflictions experience and this both worketh in me a Christian sympathie compassion towardes other men in their miseries and teacheth mee how to comfort them as I haue beene comforted of the Lorde 2. Cor. 1. 3. 4. Blessed be God euen the father our Lord Iesus Christ the father of mercies and the God of all comfort which comforteth vs in all our tribulation that we may bee able to comfort them which are in any affliction by the comfort wherewith we our selues are comforted of God for as the sufferings of Christ abound in vs so our consolation aboundeth through Christ. Wee gather experience of Gods loue of our weakenes Rom. 5. 2. 3. Iames 1. 2. strength to endure cōtempt Lastly I consider death whether by pestilence or otherwise as the complement of my mortification for in mortification I am crucified and die dayly but in death I shal finde the full destruction of the whole bodie of sinne The Phisitions say death is the last phisition which endes the most grieuous pangs and dangerous diseases by Phisicke incurable so I know that death shall put an ende to all the euils that Sathan sinne and the
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
speaketh we shall hardly finde one such amongst a thousand Thirdly he addeth they must be the Elders of the church that is such as are best knowne to thee thine owne wise pastor c. which can best discerne al thy sores or that minister which hath bene Gods most holy ordinance either for thy conuersion or confirmation Question BVt here now a question may bee demanded whether the same Ministers of God which serue the Lord in their publike ministry and come to the holy assemblies are charged also in this place to attend vpon the visitatiō of the sicke in time of pestilence Answere TO this I answer with men of iudgement that it were very expedient that at such times there should be certaine speciall men chosen for this purpose men knowne both for their ministery godlinesse and sinceritie of life who should not neglect their dutie concerning eyther the soules or bodies of the faithfull which they could performe or cause any way to be done for their good Secondly I answere that I cannot see how the Pastor notwithstanding can neglect any of his slocke committed of the Lord vnto his charge in any calamitie or the pestilence For the Apostles charge is so general in my iudgement that it excludeth all exceptions of persons time and sicknesse Any man may send in any sicknesse for the Elders of the Church But here let wise Christians be carefull as not to abuse the loue of their kinsfolkes and friends so to preferre the health of all the congregation before their own and so to striue to content themselues with the presence of such as the magistrates haue selected and appointed for this purpose This religious loue care for the church was in Boz who being sicke himselfe of the plague at Lausanna would not haue M. Ioh. Caluin and P. Viret to come vnto him when they offered freely most lo◅ingly to come visit him because saith he we must preferre the benefit of Gods Church and the glorie of God before our owne comforts and the preseruation of our owne life Fourthly these men must be men of great loue mercy compassion for this cause hee willeth vs to take the Elders of our Church that is such louing knowne mercifull men as can will mourne with vs and for vs. Psal 41. 1. Blessed is hee that iudgeth wisely of the poore the Lord shall deliuer him in time of trouble A notable example of this compassion is in Iobs friends for first they came to comfort him secondly they wept greatly when they sawe him thirdly their great griefe is signified in renting of their cloathes fourthly their compassion in sitting by him seuen dayes and seuen nights in silence This is the time when Gods children must striue to shew their affection and brotherly kindnesse towards the Saints Fifthly these holy Elders which visit the sicke must affect one thing be of one minde and of one accord for the cri◅s and praiers of such men be very strong and can soonest and best preuaile with the Lord according to his owne truth holy promise Uerely I say vnto you that if two of you shall agree in earth vpon any thing whatsoeuer they shall desire it shall be giuen them of my father which is in heauen for where two or three are gathered togither in my name there am I in the midst of them The truth of this promise is to be seene in the practise and praier of the holy Saints The disciples which were met togither to pray for the good successe of the gospel for spirituall courage boldnesle in their ministry for the cōfirmatiō of their doctrine by signes wonders I it is said of the whole multitude of thē which beleeued there prayed That they were of one heart of one soule Ast. 4. 31. 32. They lift vp their voyces vnto God with one accord ver se 24. 3. After prayer they obteined all that they asked For it is said first that they were confirmed presently with a myracle The place was shaken where they were assembled togither and all were filled with the holy Ghost vers 31. 2. They receiued their second request spirituall boldnesse courage for it is said they spake the word of God boldly ver 31. 3. Lastly the Gospell was more glorified had a more free passage daily And the day of Penticost when they waited togither in praier for the gifts of the holy Ghost It is said they were altogither with one accord in one place And the holy Disciples which beleeued they are said that in hearing the word in praier they continued with one accorde daily in the Temple These Elders then of whom Iames speaketh must be thus affected Religious men faithfull men deuout men righteous men and such will not lightly iarre or disagree but be most carefull to keepe the bandes of loue in holy peace and vnitie with heart and minde affecting one thing and bearing with them of weaker iudgement till the Lord hath reuealed better things vnto them These men thus hauing one heart and one mouth may send forth such cries vnto the Lord as shall be heard and none other Sixtly S. Iames requireth that they be faithfull men righteous men and m◅n of good feeling They must haue faith for otherwise they cannot pray as wee haue before shewed ver 15. of that 19. Psalme they must be righteous men for otherwise they shall be reiected of God in this sacrifice which they offer Pro. 21. 27. and the sicke can haue no comfort in them And they must haue a good feeling of the wants of their brother otherwise their praier will not worke and be effectuall so the promise is to be vnderstood the prayer of a righteous man auaileth much which is working and effectuall Seuenthly they must instruct and admonish the patient and by mutuall conference so stirre him vp to open and re◅eale such sinnes and euils as most grieue his hart and conscience They must know his passions his life his calling his knowledge his feare his affections his loue and all his conuersation and how long he hath knowne Iesus Christ. Againe here they must be wise to discerne whether Sathan hath wounded him with any siery dart and so hath caused him to doubt of his election vocation faith repentance c. They must be prouided of examples which may shewe him how that other of Gods children haue so bene smitten haue languished long and yet at last were graciously restored But nothing comparable to our owne experience Here let them pray earnestly for the spirit of iudgement for that Sathan hath many strange inuisible delusions and remember the prouerbe That a gracious speech heateth the passions of the soule A word spoken in his place is like app◅es of golde with pictures of siluer Eightly Saint Iames requireth in the visitors of the sicke verse 15. a praier of faith They must
be perswaded that all this sacrifice and seruice which they offâ—…r vnto God in their supplications c. is accepted of God in Iesus Christ and shall returne from him a câ—…mfort for themselues and a blessing for theiâ—… brother according to his holy promise in this place This Iames telleth vs in the beginning of his Epistle that if any will receiue any good 〈◊〉 Lord let him aske in faith and wauer not for he that prayeth effectually must be perswaded his labour shall not be lost but that the Lord will consider it Psalm 66. 19. this â—…aith our Sauiour Whatsoeuer yeâ—… aske in prayer if you beleeue you shall receiue it The father of a lunaticke which was vexed also with an euill spirit came to Christ and spake thus doubtfully If thou canst do any thing helpe vs and haue compassion on vs. Christ answered If thou canst â—…eleeue all things are possible to him that beleeueth and straightway the father of the child crying with teares said Lord I beleeue helpe mine vnbeliefe Arguments to confirme their faith in this instant are these 1. The patient is a brother and a professor of the Gospell and therefore we must as feeling members coÌ„sider his case our as own 2. If heretofore he neuer gaue vp his name to Iesus Christ now hee is desirous to doe it as appeares and is signified by sending for the Elders by confession of his sinnes c. And thus both parts must striue that this prayer maâ—… be done in faith and may be working effectuall Cyprian speaking how he and his brethren did much good in his time in the visitation of the sicke saith that they proÌ„sperâ—…d according as they and the patient hath faith to speake vnto God Prout fides patientis adiuuat aut gratiâ—… curantis aspirat 9 Saint Iames here requires also the humiliation and faith of the patient The holy Elders doing their enduour with all dilligence the brother which is thus visited must striue also to beleeue as all things generally concerning his saluation so also so that this particular action of these holy men shall doe him good as for the free pardon of his sinnes so sor bodilie health so far as shall be expedient for him To this end the Apostle willeth the sicke man to confeile his sinnes and the elders to prouoke him thereunto by their experience vers 16. Confesse your sinnes one to another and pray one for another Surelie the Lord Iesus in all his miraculous cures euen requireth this faith in â—…uerie one of his patieÌ„ts Mat. 8 10. To the good woman which had the issue of bloud he saith Daughter be of good comfort thy faith hath made theâ—… whole And so to all the rest he asketh alwaies of their faith and how they are perswaded of his grace loue power and might to do them good And this is it that Cyprian noteth proâ—…t sides patientis adiuuat aâ—… the Patients saith helpeth vs so we preuaâ—…le with God in the visitation of the sicke The 10 point and the last here to be remembred is these meâ—… must haue zeale to perseuer and continue this holie exercise in abstinence add praier 〈◊〉 admonition and instructiâ—… c. For 〈◊〉 the Lord heareth alwaies the praâ—…ers supplications oâ—… his â—…uants in the beginning notwithstanding hee sheweth not alwaies anie full grant of them long after because he would haue his children more carnestly to sue vnto him and to waite vpon him So the Apostle chargeth that we perseuere and continue in praier waiting â—…nd expecting with patience a blessing from the Lord. And this our Sauiour teacheth vs sweetly by a parable And Daniâ—…l coÌ„firmeth it vnto vs by his owne pracâ—…ise and experience for thus he saith At the same time I Daniel was in heauinesse for 3. weekes of daies I ate no pleasant bread neither came flesh nor wine in my mouth neither did I annoint my selfe at all till three weekes of daies were fulfilâ—…ed Here is a watchfull continuance in praier fasting and humiliation for 21. daies then he reâ—…eiueth an answere Feare not Daniel for from the first day that thou diddest set thine bea rt to vnderstand and to humble thy selfe before thy God thy words were heard and I am come for thy words Thus we see that albeit the Lord heareth not at the first crie yet he delighteth to see our humiliation will grant our requests in his good time and not faile vs. And thus farre we haue seen howe the holy elders proceed in their spiritual cure These rules being followed with wisedome and iudgement I doubt not the holy men of God haue and may attaine great mercies blessings in the due practise of them in the visitation of the sicke people of God And if this spirituall exercise be so comfortable and so profitable in common and vulgar diseases which come of naturall causes onely howe much more precious are they in greater plagues in any as Saint Iames speaketh and therefore in the pesâ—…ilence it is so also which is no doubt a mixt euill of naturall common knowen causes and spirituall inuisible and vnknowen as wee haue before shewed Here I would â—…nd but that I must first answere two sortâ—… of men which oppose themselues against the comely and comfortable ordinance of the Lord. For some there are so hard hearâ—…ed and so voyde of all humanitie that they will not haue this holy exercise to haue any place in time of pestilence Again there are others â—…o void of al good iudgment which without all difference or respect of time persons or place frequent all houses without any feare of contagion or infection and exclaime mightily against all departure or going aside from the pestilence For the first sort I commend vnto them these holy rules following 1. they must summon theÌ„selues vnto the iudgement seat of God and looke on the plague as on the messenger of Gods wrath which cannot be auoided with change of places but by repentance and amendment of life c. 2 Let no man go aside nor tarry with a doubtful conseience but when as he shal haue learned out of the word of GOD what his dutie is that commending himselfe to God he may continue constantly therein 3 Let no man depart a haires bredth for feare of death froÌ„ the duties of humanitie nor breake any of the bondes of loue which are many as betweene man and wife betweene parents and children maisters and seruants betweene kindred betweene christians neigbours friends For if wee breake these bonds I see not howe humane societies may continue And here when the Lord shall change the life of anie of thy good friends be not cast downe as they which are without hope But remember Cyprians words NoÌ„ amittimus nostros sed tantum premittimus We haue not loct our good friends but we haue onely sent them before vs. 4 Let not him that is bound to anie ciuill office depart for such are
request not that the Lorde did not heare from the beginning but now in the ende he feeleth an answere in his soule that God hath granted his desire As Psal. 69. The Lord hath heard my petition 66. 18. 19. God hath heard me and considered the vâ—…yce of my prayer Where note two things if we desire to be heard first that we haue a feeling of our wants as here in troubles 2. That we cry mightily and continue God in the end wil heare vs as he did Dauid in the end alwayes and after much crying I will be with him in troubles This is the 2. promise Some man will thinke this no special promise for that God is both by his essence infinit filling heauen and earth by his prouidence watchfull present and carefull ouer all and euery one of the creatures in heauen and earth And yet further is hee not with his beloued children alwayes in a more speciall manner by his spirite of sanctification and comfort effectuallie also working by the â—…ath and resurrection of Iesus Christ to make them new creatures All this is true both of the generall prouidence of God and of his speciall working and grace in the Saints But yet they are not alwayes alike comforted For the Lorde doth otherwhiles more graciously shew himselfe at one time then another For may not the King to those of his housholde more louingly shew his countenance at one time then another and frowne at other times vpon them and yet they bee his seruants So is it with Christ and his members The righteous soules of the faithfull sometimes eate and drinke and feast with Christ yet at other times they cry much they aske many watchmen for him and seeke him with much sweating before they can find him And that the Lord Iesus doth more familiarly shew his face and communicate his graces vnto his Saintes in troubles and in their grieuances the experience of Gods people in al ages can testifie and this we haue before partly vouched Dauid cryeth Hide not away thy face from me for I am in trouble and they cryed to the Lord in their trouble and hee deliuered thâ—… out of their distresse O that men would therfore prayse the Lord. Master Philpot sayth to Lady Vane Belieue me dear Lady there is no such ioy in the world as the people of Christ haue vnder the crosse These holy ones haue often many desertions and yet in the midst of their agonies Christ will suddenly shine foorth as bright as the Sun after a cloudie blacke tempest as in Maister Glouers storie appeares and many others And this blessed presence wee speake of make so many of Gods people so constantly and so cheerefully to offer vp themselues a liuing sacrifice to bee rosted and tormented with fire in smithfield and many other parts of the world 6. Question What wonderful communion there is between Christ and his holy members best knowen to his people in afflictions Cant. 2. 16. My welbeloued is mine and I am his verse 15. I will bee with him in trouble FIrst let vs here consider in what manner the holy Scripture speaketh of this great communion and fellowship between Christ his members Thus Iohn writeth of it first in his Epistle That I say which we haue seene and heard declare we vnto you that ye may haue fellowship with vs and that our fellowship also may bee with the father and his sonne Iesus Christ. Againe in his Gospel most comfortably on this manner I pray not for these alone but for theÌ„ also which shall beleeue in me through their word that they all may bee one as thou O Father art in mee and I in thee euen that they all may be one in vs that the world may beleeue that thou hast sent me and the glorie that thou gauest mee I haue giuen them that they may be one as wee are one I in them and they in me that they may bee made perfect in one and that the world may know that thou hast sent mee and hast loued them as thou hast loued mee And the Apostle speaketh of this communion when hee saith Tempt your selues whether you be in the faith do ye not know that Iesus Christ is in you except ye be refuâ—…es Because this blessed vnion communion and fellowship is spirituall and misticall the holy Scriptures do striue to helpe our weaknesse to conceiue rightly the trueth of it by sundry Metaphors and borowed speeches as Iohn in the sweet parable of the vine and vine branches in which place the whole comparison if we make supply out of other places standeth vpon sundry most familiar similitudes as to expresse the singular loue and care of God ouer his people and the effectuall power of the Ministerie of his holy word woâ—… in them so to instruct vs of the VI separ bâ—… vnion betweene Christ and his holy members 1. The heauenly Father is compared to the husband-man 2. The ministers vnto the husbandmans laborers 3. The people and the Church of God vnto the vineyard or husbandry 4. Christ and his members vnto the vine and vine branch 5. The spirituall vnion liâ—…e and growth of the faithfull in Christ vnto the naturall coniunction life and growth of the naturall vine and her branches 6. Lastly as the husbandman on earth loueth careth for and purgeth his vine with his handes and instruments his corne fieldes c. so the heauenly father loueth and purgeth his Church and his people by his Spirit word and sacraments c. And like as wise Princes commit their sonnes to the custodie and instruction of wise and faithfull men so the heauenly Father commendeth the education of his children to his holy labourers and by their Ministrie hee prepareth such on eaith as he purposeth to aduance to the kingdome of his glory to be fellow heires with Iesus Christ in heauen Againe all that heauenly and most sweet parable the song of Salomon tendeth principally to expresse this inspeakeable communion comparing it often vnto the holy vnion which is betweene man and wife in that mariage which is in the Lord and so doth the Apostle and concludeth â—…that wee are members of his body of his flesh and of his bones 3 And this firme coniunction which 〈◊〉 in this mysticall body is againe notably â—…id before vs by the similitude of the naturall body and the essentiall parts of the same 1. Cor. 12. 12. 13. 14. 15. 16. Thus when we see by these few places how the holy spirit doth demonstrate vnto vs a most certaine and reall coniunction and communion betwixt Christ and all the faithfull heere on earth And yet heere is no corporall commixtion of our soules with his or any coniunction of natures neither is this a bare consent of mindes onely but an inspeakeable coniunction is 〈◊〉 by meanes of the words of reâ—…ation without and the holy spirit of Christ within working effectually almightie in power to knit together