AN EPISTLE DISCOURSING upon the present Pestilence. Teaching what it is, and how the people of God should carry themselves towards God and their Neighbour therein. Reprinted with some Additions. By Henoch Clapham. LONDON Printed by T. C. for the Widow Newberry, and are to be sold at her shop in Paul's Churchyard, at the sign of the Ball. 1603. TO THE RIGHT Worshipful Sir Baptist Hickes, Knight: all necessary saving gifts from above. GOod Sir, before I returned last into England, I did publish a certain Epistle, wherein I noted how certain amongst us had laid the grounds of Brownism, while their zeal (beyond knowledge) had laboured our Church's reformation. That coming into the hands of some of them here in and about the City, they welcomed me home, with an advisement given to some their disciples, that I should neither be heard Preach, nor privately conferred with, nor have any of my books read of them. Their reason was, that Cl. would bring people to all the corruptions of the English Church, and finally to Rome's church. But when there was some extraordinary cause of opposing to Romish platforms, let the Traitor W. Wat. speak of his conscience, if the Accused did not rather oppose to such wickedness than his Accusers? As they bgun to malice without ground (for now they shame to meddle with their dumb Presbytery, and half faced Deaconry, with some other things not to be maintained) so, they have not therewith stinted the bitterness of their spirits, but now must please them (whom otherwise But some will say, that meat and drink, Chirurgene and Physic, helpeth and doth good to many, who never call upon the name of the Lord, specially in the name of Christ jesus, I answer: * 1. Tim. 4. 4. 10. The living God is a Saviour of all men, specially of them that believe. His mercy is upon all the creatures. Not the vilest Barbarian, but he suffereth his comfortable Sun and Air to shine and breath upon. When the mercies of God are called into question, every mouth shall be stopped. But howsoever he is a Saviour of all men, yet he hath a special salvation for the faithful, as S. Paul teacheth Timothy. Howsoever he affordeth blessings to all, yet in a special form he blesseth the Believer. For as they call for his saving favour in the use of all his creatures, so they have it in their much and little, in their health and sickness, in their life and death. These use the Creature, with assurance of a peculiar blessing, when the other eat, drink, and apply it with a peculiar curse; Now, we are not to labour for the temporary blessing sauced only with a common mercy, (for then we go no further than the dog in his eating of grass, for easing his stomach) but to labour with the Lord by prayer for his special blessing our conscience in the use of these creatures: leaving the issue tempotarie to his will, which is holy in all things. A true Christian walketh thus in common diet, and usual infirmities, how much more doth it stand him in hand, to look to his carriage towards God, in respect of this Pest or Pestilence? A theists, mere Naturians and other ignorant persons, do hold it to be a natural disease, proceeding from natural causes only: as from corruption of air, caused by unseasonable Planets above, or else from carrionly stinking smells here below. Who while they look not higher than the earth, or not higher than the Planets, do stick in the Creature, forgetting the Creator (called the * Psal. 84 1. Lord of hosts) who commands or forbids, sends out, or stays the course and operation of creatures and corruptions. As God is the Lord of Hosts, so * Psal. 101. He maketh a flaming fire his ministers, sometimes for consuming, sometimes for preserving. For by it, Nebuchadnezzers executioners were destroyed, when the three young Nobles of judah were in midst thereof preserved. Addition expository and Apologetical to the first Section. GAlenistes] So called of Galen a Greek Heathen Physician. This kind of Plague or Pestilence is of him termed Loimos, respecting only Bodies bursting out in corruption, which may be cause sometimes of corrupting other bodies: specially such as are inclinable to and capable of such corruption. And this is it, that some Christians understand, when they say, that the Pestilence is as a Candle, and bodies as straw, some wet, some dry, more or less capable of taking fire. And this is true, but not all the truth, nor yet in the first sense which is Divine, whereof I shall speak somewhat after. To stick therefore in this consideration, is to speak rather after the manner of Naturals then of Divines. And who dare speak rather after the manner of man, then after the uncontrowlable form of the Holy Ghost? The dead creature can give to him no life:] Because the dead creature cannot of itself vinifie the body, therefore the Christian is taught to look up to God the Author of life: who, as he hath promised to every Believer the thing that is good calling for it by prayer; so, such a praying believer ought to expect the verity of his promise, seeing he is faithful that hath promised: for, Godliness is profitable to all things, which hath promise of the life present and of that is to come, 1 Tim. 4, 8. without Godliness, many are partakers of some Spiritual and all sorts of Corporal givings, without divine direct promise, and therefore such givings do finally turn into bitterness, vexation of spirit, and the just heaping up of judgement. SECTION. II. THe word Plague, is originally a Greek word: for Plege it is termed in Revelation. 16. 9 and of the Latins Plaga, in English valuing a blow or stripe. Which, as it may have a more general use, so, it is not applied to this particular disease of the Pest, otherwise, then because it is a blow or stripe inflicted on mankind. By whom? By God, although mediately by spirit, or corruption, or both. The language of God & Adam in the old Testament, doth term it Deber (as in Exod. 3. 3. Deu. 28 21. Psal 91. 36 2. Sam 24. 13.) of Dabar to speak, whether it be a speech of life or death. And so it is termed I doubt not because it is an effect of the Lords Word for sin, according to his threatening in Deut. 28. 21. Let the word be so considered in the two sacred languages of the old and new Testament, and the Plague is no other malady, than a special blow inflicted on mankind for sin. I speak not of it, as it seizeth on beasts, seeing it cometh to them by Mankind's sin. Sin is the cause why the Lord (according to his word) smiteth Mankind, whether corruption be in the way or not. Doth God send out a Spirit to smite (as David's people in 2. Sam. 24. were smit by a good Angel, but job before with a bad) the Spirit smiteth not but upon the Lord's word, smite or touch: in which respect it is called Negagn in Psal 91. 10. of Nagagn to touch: Although the term Negagn may well imply a plague or stripe less piercing and killing. The stroke of God, it is for sin. And smiteth he with his own finger immediately, or mediately as by the hand of an other? * Deut. 29. 29. The secret things belong unto the Lord, nor will I meddle with what he doth beyond the words revelation. In Leviticus 26. and Deut. 28. he threateneth variety of plagues for sin; but concealeth the particular means which he will use for accomplishing that word. In other places we read of his Angel smiting people till the Lord did stay, but that ever he made Corruption his messenger I read not: and yet I doubt not but God may have used corruption in the ministry of his Angel, for correcting or confounding the corrupt creature. But why in such discourse, hath the spirit of God still mentioned only God for Agent, and the Angel for Instrument? Because we should in such cases, look first to God, as he that is all in all: secondly, to the ministry of his Angels, who are appointed to preserve such from the plague as commit themselves * Psal. 91. 1. 11. in their ways to the protection of God all sufficient. A doctrine full opposite to our practice, who cast our eye more to acryall corruption, then unto God and his Angel smiting. Addition Expos. & Apologet. to the second Sestion. THe word plague] Seeing there can be no true dispute where the thing to be disputed upon is uncertainly or doubtfully understood, I therefore in the second Section, have laboured to clear what the Plague may be. Plague (and so Pestilence) is a word of large use, but in this dispute applied to a certain disease extraordinarily mortal and deadly: yea, a disease now amongst us, confessed by our Physicians, to exceed the compass and reach of all their natural reason and reading. No marvel, seeing that which is primordial and principal in it, is spiritual and invisible. What that is, the Divine Scriptures do teach, when not only they show that Sin is the provoking cause (and specially, sin universal) but also do show that it is a stroke inflicted from without, and that by the ministry of an Angel, appointed so by jehovahs' express word: for which the Hebrews do use the very same letters (Deber) for word and Pestilence. And hereupon it is, that the Hebrues turn the word Deber by Logos, in Psal. 91. so well as in other places, which in English is word or speech: for as Gentiles without God could not reach hire than nature herein▪ so the Hebrues (to whom the lively Oracles were committed) did pass by that, as being but the effect; and looked (as we ought) to God be his Angel smiting. Nor is it for other cause, that the Holy Ghost tells us of Aaron & David's intercéeding by prayer, in Nom. 16. and 2. Sam. 24. and not of any corporal flight or natural courses. The Greek translation, in Psal. 91. 3 doth read for these our words; From the noisome Pestilence, these words Apologóu tarachodous, which valueth this, From the word that be-muddeth: from whence I gather, first the Angel smiting according to the Lords word gone out: secondly, an effect in the body so smitten, and that is, the blood and powers commoved and bemudded: like as a pool smitten with some instrument of weight, should have the mire and mud thereupon raised, to the troubling of all. Original sin hath conveyed into our human nature corruption as mud: this is in us as settled, until the Angel smite, and lo thereupon all the body is out of order. Because we should not creep on the earth herein with Galen, Hypocrates and such, we have not only the scriptures to teach us the former Supernatural stroke, but also diverse so smitten, have felt and heard the noise of a blow; and some of them have upon such a blow found the plain print of a blue hand left behind upon the flesh. At the funerals of sundry such, I myself this sickness time have preached. Such a stroke, was to put us in mind of jehovahs' Angel smiting; and such a blewnes, may put us in mind of the muddy corruption in our human nature. The Angel's stroke so is the Cause, the plague-sores and marks arising and appearing are the effect. The first not infectious; and therefore the Angel in Egypt went from house to house in Egypt, and from Dan to Bersheba, and jerusalem in judea, with his sword drawn. The second is infectious sometimes more or less. The first absolutely mortal and deadly, as Hezekiah was told: and therefore such regaining health and life, have new days added, as Hezekiah had years. The second is not absolutely deadly, because but natural in the form of derivall, as it befalleth in other corrupt cases. SECTION. III. Sin being the cause for which he smiteth a people with Pestilence (sin poisoning earth, air and all) some will demand, if so it cannot be prevented or cured with change of place and use of Physic? By changing place they think they may, Pron. 22. 3. & 27. 12. because it is written, A prudent man seeth the plague and hideth himself. And by physic they suppose they may, because that sundry (of their knowledge) have so escaped. For the divine proverb, they abuse it two ways. Once in understanding the word Plague for Pestilence. Though every pestilence be a plague, yet every plague is not a pestilence. Nor doth the original word properly signify the one or the other. It is Ragnah, valuing the Latin Malum, in English Evil, as in an other form it is aptly turned into: Prou. 14. 16. For the Translator, howsoever he leave the proper signification of the word, he yet speaketh to good purpose, seeing the holy Ghost there speaketh of such an * Amos 3. 6. evil in the city as the Lord doth: that is, of such a punishment as the Lord inflicteth; called an evil of mankind, though properly a correction or punishment of evil And secondly, such Excepters abuse the Proverb, in saying, they may fly from the place with the prudent man. Solomon saith not that such a one flieth, but that he hideth himself. A man may cover or hide himself without flying. If thou say that a man cannot hide himself from the plague, I say likewise that thou cannot any more fly from the plague: Go where thou wilt and his right hand shall find thee out: If thou wert with jonas first under the hatches, and after with the Whale in the bottom of the Sea, he will find thee out. The wings of the morning cannot carry thee beyond his reach. What is this hiding or covering thyself then? It is no cover corporeal, but spiritual: even the same that is spoken of in Psal. 61. 4. where safety is assured to him that coucheth under the Lords wings. The prudent hearted seeth a plague or judgement coming towards a people for sin; what doth he then? He commits himself in his Christian way, to the protection of the Almighty, who hath promised to be a shield to such as put their trust in him: Psal. 91. 6. that such a one shall not need to fear that pestilence that walketh in darkness, nor the plague that destroyeth at noonday. For walking in his way, that is, in the way God hath called him unto, and leaning upon the Lords promise, what need is there of local flight or cover? Secondly, for their physical experience, I thereto make this answer: Sin being the cause of the malady, (as also of every malady) it is for none to make physic their staff, nor yet their first mean, lest they sin the sin of * 2. Chro. 16 12. Asa: much less seek to Idol-wizards, which was the sin of * 2. King. 1. Achaziah. Besides, they see many preserved in the midst of the plague, who have used no physical means: what will they make the cause of their deliverance? No other thing, but the divine pleasure of God, who hath forbid his Angel to smite them. Is Physic then in this and all other plagues to be avoided? No: as * Isai. 38. Hezekiah (howsoever having promise of recovery) did mean time suffer a lump of dry figs to be applied to his boil (having in nature to heat, mature, and digest) so we are not to neglect such natural means as reason and experience have found out to avail against natural infirmity [Deo non obstante] the Lord not crossing nature. Otherwise, we shallbe found tempters of God, leaving our way: rather then faithful keepers of our way. Reason of using natural means (where God bars them not up) is this: Whether the air be infected without us, there never wanteth infection within us, which is ready to take an head against our heart, if the Lord do not bridle it. As God smiting us with other maladies (threatened in the law so well as Pestilence) doth not only say, Let it be, whereupon the malady grows, but also hath that his word working upon preiacent corruption effected by our sin: so, he looketh that his word be satisfied by humbling ourselves in prayer and fasting, and that natural corruption have the power prevented or destroyed by natural means, he affording them. To say, I shall live so long as God hath appointed, though I never use physic, it is as good as this, I shall live so long as God hath appointed, though I never eat nor drink. As meat and drink is for the hungry, so is physic for the diseased: for to the necessity of natural physic, our Saviour alludeth, when as for establishing his spiritual physic, he saith: * Luk. 5. 31. They that are sick need the Physician. God hath created the Word, Prayer and Fasting for repelling and killing sin, the Material cause of God's anger: and he hath created physical creatures for preventing and curing natural corruption, the material cause of our malady and natural sickness. So both be the good creatures of God, and both to be used to his glory. The first for helping and healing our soul: the second, for helping and healing the body. God sometimes blesseth the first without the second, to show that he is not tied to means. And he sometimes blesseth the second without the first, to show that we ought not neglect the means. But as we have both sinful souls and corrupt bodies, so we should use both, for benefiting both. Addition to the third Section. IN the Pestilence there falling out a twofold consideration as afore, the first Supernatural, the second Natural, it so followeth, that the supernatural cause be salved by that which is spiritual; the other by that which is natural, Hezekiah did both in Isa. 38. First, he in all truth of spirit did humble himself in prayer, and secondly, did apply a lump of ●igges, the second becoming effectual, when God in the first place had accepted of tears and mournings. Our Naturians should never therefore promise or insinuate health and life by the second, but by putting people in the mind, that they must labour with God for satisfaction for the first. That this is our Church's judgement also, let it be considered, first, in that the Magistrates and Ministers have appointed public and universal fasting and prayer, by way of humiliation before God for sin: secondly, in that also they have published natural means in respect of natural corruption. How untolerable wicked then have they been, who privately and in Gods most holy place, have given out that Clapham hath been herein singular and odd by himself. They be rather odd that understand not themselves. SECTION. FOUR But seeing the Lord * In Psal. 91. promiseth deliverance from the plague, to all such as rest under his wings and walk in his way, it may be asked, how comes it to pass that some Believers die of the pestilence, and some unbelievers scape it? I answer, the Lords promise being ever fast to the Believer (for he is faithful that hath promised) there is in Believers so dying, a want of faith for apprehending this particular deliverance, this temporary mercy. Though they have not lacked faith for their eternal justification & final salvation, by virtue whereof their flesh resteth in hope of an happy resurrection, and their spirit is gone in comfort to God that gave it: yet hath every one perishing on the pestilence been found, not to apprehend this particular promise. To say that the psalm speaketh only of a spiritual plague and a spiritual promise, is to conclude the same of Leuit. 26. & Deut. 28. and of all the like places. Then the which, what can be more absurd? under literal promises and mercies, menacies and curses, spiritual things are also intended, but not only. The first shadoweth out and leadeth to the second. And because still there is the same use, the outward evils so well as the second are still abiding. When we have received Christ by faith, we have promise of * Rom. 8. 32. all things also: (promises of this world & of the world to come.) But when by faith we have apprehended the greater, lo we are often found to doubt of the lesser. In not doubting of the eternal, we should not doubt of the temporary. But doubting of the lesser and losing it by doubting: we see what we should do in the greater, if God should leave us to our own standing. That many wicked escape in midst of strongest pestilence, first, it is not because they have any promise, but because it pleaseth God both to them and us to be in many things, many times, better than his promise: teaching them and us therein, how good he would be to us in all things walking in his way, and undoubting the promise. Secondly, the wicked so escaping, are ordinarily such as have walked boldly through the sickness, bragging of their faith in God, touching deliverance from pestilence: showing plainly that they had a faith in God for apprehending promise of deliverance. Though they have not had faith for apprehending things spiritual and eternal, yet for laying hold on this particular temporary. And such a faith, is ordinarily countenanced with such a mercy, as that temporary repentance of Ahab, Manasses, and Ninivets, was graced with particular flitting mercies. God teaching such therein, how much more he would draw near unto them in all goodness, if so they had in them a right continuing faith, and continuing repentance. And therewithal checking his children for doubting the lesser, having faith in him for the greater. Addition to the fourth Section. THere is in believers so dying, a want of faith.] That is, some want in faith. S. james willing us in she want of knowledge to have our recourse unto God in prayer, jam. 1. 6. etc. he telleth us that we must not waver; for if we do, he concludeth, that we are not to think that we shall receive any thing of the Lord. From whence I gather, that lack of faith is cause we are denied any thing necessary our life here. Some will object, There is some want of faith, some doubting, some wavering in the best child of God, therefore none can assure himself of receiving any good of God, whether corporal, or spiritual. I answer, it is one thing what we ought to do, another thing what we do. Secondly, it is enjoined us in Levit. 26. and in Deut. 28. that as we would have blessings temporary, and avoid cursings temporary, we should obey the commandments; and the best are found daily to break the commandments, have they therefore no assurance of blessing? If they look into the measure of obedience (literal or spiritual) as it is in themselves only, they have cause to look for no good thing. This want then in all things, is to drive them unto the Lord by Christ jesus in all things. Objection. God will not exact such obedience, such faith, except we could so obey, so believe. Answer. The Romanists indeed say so, but they and others must remember, that it is equal for him so to exact, seeing (as we were set out of his hands in Adam) we were enabled so to believe and obey. Thirdly, as there is no promise of God but it is delivered under condition, and there is no condition kept fully of our part, and therefore no flesh that may be able to rejoice in God's sight: so, it pleaseth him sometimes not to impute the want in faith and obedience to his children (for if he should, we could not breathe one day) but to accept them as Perfect and just, job. 1. 1. 8. Ezek. 14. 20. Luke. 1. 6. Otherwise, S. james should leave us little or no hope of receiving any thing of God by prayer. Fourthly, in case of temporary blessings, it pleaseth God to give an extraordinary strength of faith, by the which devils and mountains of difficulties are often removed: so well as unto his children he beside giveth an extraordinary strength of faith for eternals, called of the Apostle to the Colossians * Coloss. 2. 2. full assurance. Plerophoria, with allusion to a Ship carried with a full sail. To say that the 91. Psalm speaketh only of a spiritual plague.] To say that the legal promises and menaces are only spiritual, is to teach a doctrine that the Ancient church was never acquainted with, nor yet any modern writer that I know of. Let such a, b, c, divines go read Tremellius, and Fr. junius their notes on Psal. 91. and of the rest, that on the fifth verse: A pavore nocturno] id est, ab ullis apertis, occullis, internis, externis, corporeis aut spiritualibus malis, ullo unquam tempore; wherein they teach that the promise is of deliverance from any evils, open, hid, internal, external, corporal or spiritual. It is not because they have any promise.] Here I speak of the wicked in general: Showing plainly that they had a faith in God.] Here I speak of some certain wicked. Here some say I speak contraries: first, because I teach that the wicked have no such promise: secondly, that some such have a faith or belief in God touching such deliverance. I see a diverse thing in these wicked-ones, but no contrary thing delivered. That they have no promise of having good by so much as a bit of bread, my malevolent brethren grant, that some of them have belief in God for temporary blessings, yea, and sometimes of eternal happiness, who can doubt, except all wicked should always despair of all things? If I had said, they have justifying or saving faith, I had spoken contraries, seeing promises of this life, and that to come is made directly and properly unto them. What kind of faith I spoke of, it may appear when I term it a bragging faith, that is, a presumptuous belief without any ground of promise. These that come to our Saviour in the last day, saying, Have we not prophesied in thy name, cast out Devils, etc. had they no faith touching temporaries? 'tis very silly. They had (as Scholars usually speak) a temporary faith, and persuasion: and my writing can no way intend any other. And thus men crow before the victory. That temporary repentance of Ahab, Manasses, etc. A great quarrel ariseth from the poor word Manasses, that I should number him with the temporary repentant. If they had not liked the word, they might easily have wiped it out, and so have kept peace with the book. That I understand so of his repentance, observe what I have to say. In the 2. King. 21. the history of his life and death is set down, and no speech of any repentance. And thereto is annexed, that Amon his son did evil in the sight of the Lord, as did his father Manasses. And Amon is neither there nor elsewhere noted repentant, but carried out of the world in judgement. This connexure of Father and Son, causeth me to think that the repentance spoken of in 2. Chron. 33. (in which respect he is preferred to his son) to have been of the Prophets then held but as temporary, and fitted to time. If it be a good argument of Salomon's true repentance, that Rehoboam and his people are said to have walked three years in the way of David and Solomon, 2. Chron. 11. 17. (for that Solomon should not so have been matched with David, if he had not died well to the Churchward, as did David) if I say, that be good for proving his true repentance; then I see not why Manasses his repentance may not be held as no true repentance, when he comes to be so conjoined with Amon, that never truly repent to the Churchward. I say to the Churchward, because it is possible for a man to unsatisfy the Church, & yet of God be saved: as also to die innocent to the Churchward, & yet of God condemned for some secret abomination unrepented of. But if any hereafter will logomachein, contend and wage war about a word, it is not my purpose easily to follow them. SECTION. V. FAmine, sword and pestilence, are a Trinity of punishments prepared of the Lord, for consuming a people that have sinned against him. 2. Sam. 24. 12, 13. S. john in the opening of the fourth Seal, doth number them thus; * Revel. 6. 8. Sword, Hunger and Death: the Sword flaying, Famine starving, the Pestilence effecting death, but death with a witness, as the most ready destroyer. David being put to his choice, doth distinguish them into two sorts; the first being a Fall into the Enemy's hands, and that he refuseth, because the Church's adversary would insult without all mercy. The other two should be a Fall into God his hands, and that he chooseth, because his mercies were great. And of these two (Famine and Pestilential death) he chooseth the latter; why? Some think, because himself might be relieved of Famine, and so not die: and he coveting to die with the people, would therefore choose the pestilence which would as well seize upon him. This is somewhat, but I see it not in this scripture. After he had seen a fearful fall of the people, he coveted God's hand to be turned against him: but that he was of such mind before that Fall, it should not seem; first, because his heart (before Gad the prophet came to him) was smitten with the sight of his sin, whereupon he repented: secondly, because in his option of the pestilence, he expressly expected some great mercy in the midst of judgement. But the direct cause of electing this Plague, was (I doubt not) divided (at least) into these two respects: the first, aiming at the easiness of death: for to die of famine is a more lingering torturing death. And herein appeared David's Charity. The second aiming at the Churches enriching with necessaries already possessed: for famine would have devoured up all her maintenance. And herein was both love and policy. David being a Prophet, he could not have fewer godly respects in his option. Of all these three plagues, Sword, Famine, and Pestilence, I conclude the last to bring with it the most mercy. If the adversaries sword destroy, o the mockings, proud insultings, filthy prostitutions, cruel oppressions, accompanying that sword? The sword of Romish Babylonians was priest to have been drawn within and without us. How great was the Lord's mercy to shut that up in the scabbard? Famine was threatened upon the death of our late sovereign Elizabeth; for the Rascality of our land hoped, as Drone-bees, to have spoiled our Hives, as an unsatiable Hell or grave to swallow up all. How merciful was God unto us, that with a crosse-wynd did rather take them unto Tyburn, or consume them in wars without us? Yea, how was his mercy great unto us, in putting far from us both the former plagues, and in smiting, to smite us with this pestilence: that so falling, we fall before his hand that is a merciful Father, in the midst of judgement remembering mercy; leaving us not to lingering deaths, whereby we might be more pained; and giving that we have possessed to his Church, whereof we have been members. Yea, where in three days the Lords Angel did smite to death 70. thousands of David's people: lo his great mercy to us ward, he hath not so smitten yet one thousand in full three days. O that the living would lay it to heart, and praise God for his mercies. SECTION. VI GOd of necessity being to punish us; and then in stead of sharp rods, to smite us with the pestilence; and in the pestilence to destroy so leisurely, it should teach us (King, * These that stumble at the word Priest, do it without ground: seeing Priest is derived of Presbyter, as Bishop of Episcopus, and Deacon of Diaconus. Nor maketh this any thing for the Romanist that will be a jewish carnal Sacerdos, or Sacrificer. Priest and People) to be humbled under his hand in the free confession of our sins, admiring his lenity and fatherly kindness. God give us grace speedily to be humbled. And the Lords mercies to us, should force us to be more merciful one to another. It should teach Magistrate and Minister (with David) to bide by their charge, and to entreat mercy for the sheep of his pasture, till the Angel put up his vial of pestilence. To augment our spiritual devotions in the openest places, as did David, who built an altar in 2. Sam. 24. 48. etc. 2. Chro. 3. 1. Araunah's threshing floor on mount Moriah, the place chosen of God for putting his name there, whereon after the Temple was builded. Yea, to put our sacrifices between the plague and the Church, as David did between the fallen of Israel and jerusalem, that so the plague may not creep any further. Yea, the mercy of God to us, should teach us all to be helping one to an other, not to please ourselves in all things, to lay down our lives for the brethren, living and dying in good works, to the sick and needy. The ninetie-nine are to be left that stand not in such need, and the sheep that is ready to perish, we ought to seek up. Happy is the soul, who (when his master cometh) is found so working: and thrice happy is the soul, that hath the body cut down in such a work of mercy. True it is, that for certain * Leuit. 11. & 12. & 13. & 14. & 15. Chapters. bodily uncleannesses and maladies, people under the law of Moses were to be severed from the Church, more or less: and yet now no commandment unto us; why? For that they were a part of the Ceremonial law. This may appear, first from the rites, secondly, from their significations. In certain uncleannesses, they were to wash themselves with water, and then (not before) to be held clean for company. For the Leprosy, it was censured only by the Ecclesiastical Minister; and this he did not till he saw it, and sometimes not till he had made some fourteen days trial; and special rules he had for the trial. Who will say that these rites were not ceremonial and abolished, besides that the Priest had no fear of the leprous-plague during all the time of his probation? For their signification, it respected the degrees of excommunication for Souls uncleanness. Which not only appeareth by many * 2. Cor. 6. 17. Coloss. 2. 21. Tit. 1. 15. Jude 23. Revel. 3. 4. speeches in the new Testament, alluding to such uncleannesses, but also, for that the new Testaments church hath power only to excommunicate for defects in the soul; as the ancient Synagogue did for wants in the body. These than that will maintain their flight from the Levitical law, do in their fact pronounce all they fly from to be Excommunicate; yea, with the black Kerem or Maranatha to be excommunicate to the death, for not loving the Lord jesus; for to them such a censure only belongeth, 1. Cor. 16. 22. Thus such Fleers are left of God to bely scripture, and to abuse their brethren; which is a worse plague than that they fly from● If they meet now with the Pest in the country, let them tell me, if so they can die with such peace of conscience as if they died in the city, performing works of mercy to the sick and needy. But if they feast and rejoice in the country while the iron enters Joseph's soul in the City, let them know that God may serve in the last dish sauced with his vengeance. We have sinned together, and the hand of God hath come upon us together: let us therefore humble ourselves together before the Lord in fasting and prayer. Let * Nehe. 1. 4. 5. 6. etc. Nehemiah and * Dad. 9 3. 4. 5. etc. Daniel, Magistrate and Minister, confess their sins & the sins of their people, and let all the people subscribe, saying, Amen. It is not change of place, but change of life that must help us. Lord, for thy son sake, remit all our offences; give us grace to turn unto thee with all truth of repentance; and for thy holy names sake remove this same deserved Pestilence from us. Amen. Addition to the 6. Section. FOr the Leprosy, it was censured only by the Ecclesiastical Minister. The Minister was to find out the truth of leprosy, for giving true information to Magistrate and people, and upon the experience of a fretting leprosy to put the Person out of communion, to burn the garment, to pull down the house, Levi. 14. and 15. First, it may be a question whether in the new testaments Church there be a Leprosy of such form that can be so tried: secondly, whither by fretting was meant infectious. And if: yet whether the Pestilence ought so to be proceeded withal, seeing the Minister now neither is so commanded to try it: nor in garments nor in houses it can so be found. For if; then all our garments must be burned, the houses pulled down, and the Persons excommunicate, which unto me (and I think to every one) would seem absurd, and be the ruin of City and common wealth. Epilogus. THe Pestilence being in scripture phrase, an extraordinary stroke of God by the ministry of his Angel, whereupon oftentimes visible corruption ariseth, and all for sin: it leadeth you (Beloved) First, to cast your eye up unto God the first Mover whether corruption visible be in the way, yea or no. Secondly, to behold the Angel of God appointed to keep us in our way; and that specially in respect of our bodies good: seeing since the consummation of the Testament in Christ's blood, our souls are specially to be tended of true Pastors, called of S. john, the Angels of the Churches. For now, no less then before they be ministering Spirits sent forth to Minister for their sakes, which shall be Heirs of Salvation, Heb. 1. 14. And yet (as before) they are appointed of God sometimes to punish man for going out of his way. Thirdly, we are called to repent sin, which did move God so to send out his Angel to smite us, even to the raising up of the mud in our nature. The truth of which repentance will appear in our better care of setting right steps to to our feet, and in being more careful of performing holy duties of Charity one to another. Fourthly, seeing it seizeth upon old and young, rich and poor, of all complexions whatsoever, so well as some of all sorts are spared, we are lead to acknowledge that all sorts have sinned (though not after the same manner of transgression, Rom. 5. 14.) and therefore the duty of all to be humbled, lest the Nivinites condemn us. Fiftly, the Angels of the Church (from the like in the Angels of heaven) are to comfort and cheer up such as be in their Christian way, as also to reprove and sharply correct such as be out of that way. The first they are to do with the voice of the glorious Gospel or glad tidings of Christ jesus who hath taken away the sting of death to them. The second they are to do, by the terror of Moses law, which bringeth with it to the infidelious & unrepentant, curse and condemnation. Andin so doing, they may with good consicnece make that prayer, Thy will be done in the earth (that is, of people in the earth) as it is done in heaven, that is of the blessed Angels that attend the word of the father in heaven. And thus with my hearty prayer unto God, first, for the remission of all our sins: and secondly, for his grace to 'stablish us in every good work for the glory of his name, I commend you unto him that is able to present our bodies and souls faultless before the throne of judgement, who spread his wings of saving protection over us and his whole Church for ever, Amen. FINIS.