HENOCH CLAPHAM His Demands and Answers touching the Pestilence: Methodically handled, as his time and means could permit. 1. john 4. 1. Try the spirits whether they are of God. 1. Thessa. 5. 21. Try all things, keep that which is good. 1. john 3. 16 Hereby have we perceived love, that the (namely Christ) laid down his life for us: therefore we ought also to lay down (our) lives for the brethren. Phil. 2. 4. Look not every man upon his own things, but every man also on the things, of other men. 1604. To the Church of God wheresoever dispersed, Elect according to the foreknowledge of God the Father unto Sanctification of the Spirit, through obedience and sprinkling of the blood of jesus Christ, (apprehended with true faith) Grace & peace be multiplied unto you all, Amen. CHristian Reader, it was wy lot to light upon these few leaves. And being perused by some that had in times past been acquainted with the author himself, And so finding in this canvasing conference such sound satisfaction for matters of doubt, which in the other Epistle of the pestilence, were short & brief, learned and scholarlike reasons, still striving to bring out the kernel of knowledge, which lay couched under the shell of obscurity. And the further he ripped and reached, to make Gods glorious power known, which others so long had masked: it caused many questions to be moved, which in this canvasing conference is answered to the full. I myself being an eare-witnes, to some part of that doctrine: which was as strange to many at the first, as it was to the men of Athens in Mars street, which counted Paul but a babbler, because he preached unto them, jesus and the Resurrection. But I hear the Author is in prison, And why? Because some Ministers complained that he preached a doctrine (which they could neither begin nor end) past the bounds of their knowledge. But Henoch where are thine accusers? hath the finger (of * john. 8. 6. God) written their faults easy to be read, do they not stand out to accuse thee? Then I hope the learned will not condemn thee, that have trod out the corn before thee in the same path. So was the doctrine of possession likewise distilled out of the clouds, and so high past every lay man's reach, that the laity were driven to their Pastors for satisfaction in the doubt of that doctrine (because the priests lips should preserve knowledge) but they being found nonresidence in those studies, one made answer thus: I am no Prophet, I am no Apostle, Miracles are ceased, etc. These hearers could not be at the beginning & ending of all these Sermons, which was the cause they rested unsatisfied, One made that answer. and so they began to expound the doctrine themselves according to those parcels which they had gleaned by piece meal from the author, never understanding the Author as he meant. But whosoever thou be, that will take upon thee to say all, before thou hear all, shall be sure to lie all. And so damnable speeches were bruited abroad, before either of the doctrines were finished: but the last Sermon of possession, made all plain, and so plain, that since that time (to the glory of God be it spoken) I never heard of any about London nor elsewhere that were so extraordinarily possessed. But ordinary wicked persons that are never dispossessed of a wicked tongue: like the Athenians which gave themselves to nothing else, but either to tell, or hear some News. but in the end M. Marbery set in foot▪ to maintain the same doctrine, upon Christ's Temptation in the Wilderness, affirming that [ * Ergo no possession. If no going in, no coming out.] So did the last Sermon of the Pestilence make all attentive hearers satisfied. These circumstances considered, I took it for duty, once towards the Church [who is the pillar and ground of truth] as also for profitable acquaintance heretofore had with the Author: I could do no less but divulge it. And so much the rather, for that therein is cleared, what in all points is to be held touching the Pestilence: A doctrine hitherto, over-confusedly and slenderly handled of many, If my judgement fail me not. Thine in Christ jesus, Amen. P. R. The Author to the Reader. THE last great Pest-time (I speak of the Great plague in London, for otherwise, it is now the greatest Pest-time in the country, and throughout his highness Dominions) it pleased God to give me affection and strength to continue & hold out my ministery to the end, publicly teaching, and privately comforting the Lords poor flock abiding in the City of London (as occasion here and there, night and day was administered) what time the City was much infirmed for Civil government, and well-nigh emptied of due ecclesiastical cure. Satan “ Revel. 12. 10. The accuser of our brethren, maligning the happy success of my labours, he gets some unwise Spirits to bruit abroad, that Clapham taught The plague not to be infectious, and that All that died of the plague were damned, as dying without faith. The first accusation came readily to the present Lo. Bb. of London, but the second (it seemeth) not so. For about some 34. weeks after my first Commitment, the said Lo. BB. and Sir Edward Stanhope in Court did publicly affirm, that they had not heard of that bruit before: what time I myself then first uttered it in their court, that so then in the face of all bystanders it might be checked, so well as other slanders, forged only for obscuring mine innocency. The BB. believing the first tale, he (without sending for me, or talking with me) caused me to be taken (even presently upon a Sermons ending, wherein I had opposed to such insensible reports) and so was conveyed to the * Anno Doo: 1603. Novemb. ●4 Clinck prison. Passing by some inter-currentes (which in some other my writings are laid down) he at the eleven weeks end convented me, then signifying that I had been imprisoned for teaching, That the plague was not infectious; as also for publishing An Epistle concerning the Pestilence; and that in contempt of the book of Orders for the Wednesdays fast, authorized by the King. To both I answered Negatively, if so by Plague they understood not that stroke of the Angel termed of the holy-ghost Deber; but that which grew from corruption of the Creature. Well to the Gate house prison I was sent, and to my book and the contents, I should answer in another place. To pass by the second Convention, it being to no other end then the former, the week before the Archb. death, I was called to Lamboth. There, after assurauce had of certain Articles their compass, I took my oath to answer truly to them. The next Monday at the Registers office I did so. The answer was sent to the BB. of London. He seeing it made not to his purpose, did not convent me, but (without all ado) he let me lie in prison still as afore. My words nor writings prevailing any whit, I complained to the King on “ 1604. Easter monday, who appointed the same to be conveyed to the BB. And he thereto to give in his answer. Hearing nothing more of that of 7. weeks, I on the day of Pentecost ensuing, complained to his Highness again. Thereto, Sir julius Caesar in his majesties name subscribeth thus. The King's Majesty hath eftsoons referred this petition to the Lord Bishop of London, who is required by his Highness calling other of the Hycommission unto him, withal convenient expedition and according to the Law, to proceed to judgement, either with or against the party, as his cause shall deserve; that his Highness may not further be importuned herein. So far the King's command. To the Bishop I sent it, but hearing nothing from him, a fortnight after, I sent to the King again. About a week after, I was convented. And after much talk to no purpose, the Bishop concluded thus: you may do this at least; the Doctrines being put down as supposed to be taught of you, you may subscribe herein, I was truly or not truly understood. I answered, let that be done, and I shall do what I ought. Doctor Stanhope then said, Master Deans of Westminster & Pawles are appointed to that, who (at their convenient leisure) will send for you. So the Court broke up. This was the eleventh of july last; and then the first time also of excepting at the doctrine of Faiths apprehending deliverance from the plague, taught in the foresaid Epistle. Being thus left to the two Deans, I writ to them sundry times for speedy proceeding. One of them sent my messenger to the other, backward and forward. At the Months end, Doctor Androes sends me word, that he had put the matter from him. And so he never sent for me, according to the Courts Depute. Passing by inconvenient repeats, about three weeks after, I was sent for to the Registers office. Coming thither, his man lets me see Doctor Androes his months work. And what was it? A flat recantation, and nothing answerable to that which the Court (in mine hearing) appointed as afore. So much I signified to the Bishop, as also to the Doctor, But other answer since I could have none but this: put in bonds so to protest, When and Where we shall appoint, and so depart prison. So my cause at the penning hereof standeth. The several points, for the which I am thus handled, in the sequent Discourse I do treat of, by way of Quere and Response; that is by way of Question and Answer. Wherein my cause is unsound, reject; wherein Orthodoxal, accept: and so far be God's instrument for my Good. Art thou a Magistrate? Then hearken what Solomon saith: Deliver them that are drawn to death; Prover. 24. 11. 12. and wilt thou not preserve them that are led to be slain? If thou say, Behold, we knew not of it, he that Pondereth the hearts, doth he not understand it? And he that keepeth thy Soul, knoweth he it not? Will not he also recompense every man according to his works? Thus let the Magistrate take heed how he pleads ignorance, and winketh at the fall of the innocent. For such a looking through the fingers, may fill the earth with innocent blood, till it roar again for heaven's judgement. And so not only such, but also the whole land shall far the worse for injustice. Art thou a Minister? Then hear what Moses and Solomon say: Leuit. 5. 1. And if any have sinned, namely, by hearing the voice of an oath, and he can be a witness, whither he hath seen or known of it, he do not utter it, he shall bear his iniquity. Prou. 31. ●. Open thy mouth for the dumb in the cause of all the children of destruction. Some of you are reported to say that Clapham hath a good cause, but it is to be doubted, if so he have sufficient learning to defend it. That I have, I have: God make me faithful in that I have. But thou that art able to give in thy Testimony, art bound also to do it. If thou wilt not be a Proctor for Christ in his members, one of the two thieves executed with lesus, shall turn Preacher, & give in sufficient evidence, to thy condemnation. To the People. Also Brethren, I beseech you for our Lord jesus sake and for the love of the Spirit, Rom. 15. 30. etc. that ye would strive with me by prayers unto the Lord for me, that I may be delivered from the disobedient, and that my service (which I have yet to do) may be accepted of the Sanctified: that I may come forth to his people with joy, by the will of God, and may with you be refreshed. Thus the God of peace be with you all, Amen. Yours, Henoch Clapham. Qu. Is the Plague infectious? CHAP. I. Answer. EVery Answer is to be made, either by * Affirmando. Negando Distinguendo. Retorquendo. Affirming or Denying, or Distinguishing, or by Retorting. Affirm it to be, or not to be I cannot, for reason ensuing. For retorting an answer I could, by urging a Quere of like nature, thus: Is the crab restoritive, yea or no? If answer be made, tell me whither you speak of the fruit crab or Sea-crab, and then I will satisfy you: even so I say, tell me whither you speak of the Natural Plague, or the Supernatural Plague, and then I will say it is, or it is not, infectious. The doubtfulness then of the answer, doth arise from the doubtfulness of the question. The question is doubtful by reason of the word Plague, for that it hath sundry significations. For the better understanding whereof, let us first examine the several senses. Plague, is a word taken in the evil part, and spoken of any harm inflicted upon any Creature. All diseases are termed plagues, be they inflicted upon mankind, or others. So be Crosses in Common Wealths, Church's, Famelies: So be some Winds, and Wethers to Trees, herbs, flowers, etc. And so Egypt had his ten sundry plagues. But passing by all such inferior sorts, it is in this dispute taken for a special kind of evil inflicted on mankind. The Divine Prophets Canonical do term it in Hebrew DEBER. The divine * They were 70. Hebrues that turned the law into greek, at the appointment of Ptolemy Philadelph the Egyptian king, under whom daniel's people were captived. Septuagint● do specially term it in Greek Logos. The Ancient Heathen Physicians do term it Loimos. The Latins call it Pestis, and Plaga: whereof do come our English words, Pest. Pestilence, Plague: but Plaga in plain English, A Stripe or Blow: and therefore how many stripes, so many Plagues. Quere. That plague which is so strangely mortal at this time throughout England, is it infectious, yea or no? CHAP. II. Answer. I understand that plague, or pest not to be single, or of one kind. And so far as I conceive, no learned Divine or Physician, is otherwise minded. Thereof it is, that sometimes they urge texts of scripture for making the Angel Agent, according to that speech of our King in his Parliamental Oration, who terms the Pest the viol●●lence of God's devouring Angel: and sometimes again they discourse of Corrupt air in suing Constellations and fuming corruptions. In which respect, natural political Orders are urged; as for the other, Fasting and Prayer. In regard of the first, one (speaking of the Plague in David's time) writes thus: W. Copper, on 2. Sam. 24. pag. 78. This Plague came not by any carrier or Traveller, or by any infected persons travailing from place to place & infecting the people where they came, but it was sent suddenly from God, as the revenger of sin. He afterwards granteth, that such a plague is not at this day for universality and quick dispatch, but yet still that God hath the same mean at his pleasure, so to do. And this writer must be remembered, to have been authorized by the Sea of London: and the same Book applauded with the Preface of an ancient painful * Stephen Egerton. Preacher. For the other sort of Pest, namely derived from some corruption of the Creature, and not immediately from the angels stroke, any learned (skilful in nature) do grant. And for that, take a Christian Physicians testimony amongst us. He having alleged some reports from histories touching natural Contagion, doth then conclude thus * Doct. Fran Hearing in his Epist. to his Defence, etc. This may be sufficient to show, that the Plague is not always the immediate stroke of an Angel. In this Pestilence generally scattered through the land, there so falleth out some stroke Supernatural, some Natural, as I have again and again taught in my Epistle so much traduced. He that is against me in this, is so not contrary minded to me, but to our King, to our Divines, and Physicians also. No marvel then though another authorised Divine do say with the right learned Physician Fernelius, See H▪ Holland's Spir. Preservative Pag. 36. Hisunt morbi, etc. These be the diseases whereof I have said often, they have some secret cause. And a little after; the first causes which breed the Pestilence, are so unknown, so invisible, and so strange to all our senses, that we are altogether ignorant of them, etc. Necessarily so it followeth, that some thing in this plague be Supernatural; and somewhat Natural, as at large I have delivered in my Epistle of the Pestilence; without which observation, one shall deliver Quid for Quo, as have done my Articlers; what is said of the Supernatural to urge it as spoken of the Natural, (Et è contra) to the seducing of the Hearers. Quere. The stroke of the Angel immediately inflicted, is it infectious, yea or no? CHAP. III. Answ. FIrst let me hear what infection is. A domestic Doctor, signifying what person is infectious, doth write thus: * D. Lodge in his book of the Pestilence, cha. 1. Very properly (saith he) is he reputed infectious, that hath in himself an evil, malignant, venomous, or vicious disposition, which may be imparted and bestowed on another by. “ Touching is of sundry natures. Touch, producing the Same and As Dangerous effect in him to whom it is communicated, as in him that first commmunicateth and spreadeth the infection. So far Herald It being remembered, that Infection properly understood, is not that which begetteth Another but the Same evil, so Argumentate. That stroke which the Angel inflicteth, is Supernatural, and not within the compass of Physical causes: But Infection is Natural and within the compass of Physical causes: Therefore the Angels struck not infectious. For the second proposition, I leave it till anon. Mean time the first proposition would be cleared, seeing the conclusion depends primordially of it. That the Angel's stroke is Supernatural, it may appear, once in that He the Angel (be a good or bad one, “ Bucer in Mat. 8. for either may be so employed) he is a Spirit, and this his Action done by an immediate spiritual power beyond our reason's pitch. Secondly, we see the Angel in Aegpit, as also in judea & Israel (nor else where do we ever hear the contrary) to be employed in smyting house after house, and City after City, even all along the Coasts, from Dan to Beersheba, and not smiting that which might smite another, which otherwise (if but for instruction sake) would sometime have been done, and mentioned. And this (no doubt) caused one to write as afore in the former chapter, that * W. Copper on 2. Sam. 24. The Pest in David's time, came not by any infectious person. Thirdly, by the Septuagintaes' version of the word DEBER, it may be collected to have been then the Church of Israel's judgement. The word DEBER in proper English The Pestilence, they turn by the Greek word Logos in English The word; as if in the text it were not DEBER but DABAR, this indeed signifying a word; and the very term that Saint john in his first chapter doth give unto the Son of God, by whom as by a word, the Creature had his beginning and being. So that the 91. Psal. and third verse, they thus read, He shall deliver thee from the word, not fro the Pestilence. And why? because that Pest (as the common Creature at first) had the beginning and being solely by the word of God: and this plague for contemning the blessed Covenaunt sealed up in him that is Logos the Word. Afterwards in the sixth verse of the same Psalm, the Hebrue-Greekes read, thou shalt not be afraid [Apò toû pragmatos] of the thing, in steed of pestilence. Why? Because it was such a RHEMA, such a PRAGMA, such a Thing, as they knew not properly how to term it in the Greek language: They well understood that the Heathen-Greekes did term it LOIMOS, and in respect of the popular spreading Epidemia, wherefore then in their translations should they so avoid these words, and rather choose such a term, as should drive the Heathen to a Nonplus? No reason I can render, but that thereby they finely checked the Gentiles, as Ignorant of that plagues cause, and therefore must be glad (leaving their great Naturians) to come unto the written word of God for better learning. And in so doing, they shall find that DEBER is indeed DABAR, which not only signifieth a Word, but also a Thing; Yea, a miraculous Thing; as in Genes. 18. where Sarah thinking the word of promise impossible, the Angel thus checks her; shall any DABAR be heard to the Lord? where that miraculous thing was to be effected by the power of the word DABAR signifying both. Now if the Pest was such a word, or such a thing, effected by a word, than it is to be numbered amongst Supernaturals, and so not infectious, seeing the party so smitten, could not by all the corruption in his nature send out such a Word, such a Thing, begetting the same effect in another: for so (which I think were a petty blasphemy) in steed of jehovahs' Angel, man's beastly corruption should equalize the Angel, & take the work out of his hands, as being jehovahs' messenger herein (for Angel is the Greek word, and Messenger the English) which I have not read of, at least not observed. True it is, that the angels blow, raiseth up mud in man's nature, giving it an head to the heart; and therefore in Psalm 91. 3. with Logos they join Tarachodes turned of us noisome, but in propriety, Bemudding, as if by such a stroke, the mud of our unclean pool, were stirred up to the poisoning of all the blood and powers; even as è contra, the angels Moving of Bethesda, john 5. brought sanity to the diseased. And true it is also, that that corruption may offend and hurt nature in others, but yet not infect, that is beget the Same and as dangerous effect in another: for many things ●e noisome, that be not infectious. Fourthly, that the angels stroke is Supernatural, it may appear from the means whereby it is stayed. The means by Prayer, “ Rome 12. 1 and the offering up ourselves a living Sacrifice, which David ran unto in Same 24. He seeing the Angel smiting the people in ver. 17. (and not the people infecting one another) he humbles himself, offering his life (few such Governors) for the ransom of his people, who are indeed A King's glory, Pro. 14 28. Galen in 1. lib. de temp. observed by Doct Katachius in Regimine sanitatis. That this holy Interpellation (and not Gallen Northerens winds breathing the Chambers) was the means whereby that Pestilence DEBER was stayed, the Angel's hand staying to smite and longer. To that purpose, One by authority thus writeth: “ W. Copper on 2. San. 24. 147. This noisome Pestilemce (in 2. Sam. 24.) ceaseth here as we see; but by whose means? Did time wear it out, or did the Physician cure it? or did a fine devise remove it? no, no, it was done only by the Commandment of God, enjoining the Angel to stay his hand. This consideration moveth also another Domestic Preacher upon Numbers 16. 46. not to teach Physical, but Metaphysical perfumes for putting away this sort of Pest. Amongst other things thus he writes: * Roger Fenton in his spiritual Perfume. If the cause of this Infection were Elementary, why must holy fire be taken from the Altar? Fire out of the Chimney would purify that: Afterwards. Let every one therefore bring his Censer, that is, his heart unto the Lord an hallowed and Sanctified vessel for this purpose, to offer up incense of prayer unto God, a vessel laid up in the holy of holies. The Medicine so being Spiritual, Supernatural; it remains (as afore) that the stroke is not infectious. Lastly, Publisher. the absolute mortality of the Angel's stroke, doth argue i● not to be infectious: For if it were, than every pestilenced person must die, without such a supernatural and “ The Adding of 15. years to his life, and the sun going back 10. degrees in the Dial of 〈◊〉: without 〈◊〉 help, was 〈◊〉 raculous, 2. King. 20. 2● miraculous recovery, as wherewith Hezekiah was revived. But as none will grant such a community of Miracle, so all must grant the Angels struck not to infect another with the same or like. That the Angel's stroke is absolutely deading in his nature, it may appear, once, in that no one smitten with DEBER is read to have recovered life. For Hezekiah, he was first a dead man in respect of his diseases nature [else Isa●ah● message were untrue] howsoever the humbled King was afterwards miraculously restored: and yet his malady not DEBER in the text, but a sickness to death, howsoever not without his Boil, Isa. 38. 1. 〈◊〉 or swelling there termed Shechin, one with the sixth plague inflicted on Egypt in Exod. 9 10. But DEBER (for term) one with the first plague, Englished A murrain; whereof no Beast smitten escaped. Secondly, it is to be gathered from the 2. Chro. 21. where the Angel is sent to jerusalem LEHASHCHITHAH to corrupt it, namely to death; for SHACHATH implieth corruption taking head to the death and grave. Thirdly the angels stroke appeareth to be deadly, from the Epithets given to it in Psal. 91. where it is termed a Lion, an Asp, a Dragon, who naturally devour and poison to the death. Such is the judgement of some * Ma. Holland. Domestic writers authorized by the Sea of London so to teach and print. For judgement of foreigners, take the learned Mollerus (approved of the University of Witteberge, * M. Copper. and his labours printed at Geneva, who in the 91. Psalm so urgeth the Epithets meaning, In specialty (saith he) I take the Prophet willingly alludeth to the Pest in these Appellations. Henricus Mollerus in Psalmo●. For it is not to be doubted, but he had respect to the nature of these Beasts [ut vim veneni significantius exprimeret] for more significant expressing the force of the poison. So far Herald Whereby also may appear the stroke not to be infectious; seeing the corruption in a man so stung and poisoned of Asp, or Dragon, it sendeth out of that body no s●ch ●avour or power, as whereby the same evil and so dangerous an effect can be begotten in another, not so stung of the serpent. And hereupon it is, that the same Learned Man (so well as * Beza and others her● at home. others) doth understand that Psalm to be penned upon David's deliverance in Sam. 24. and the Angel to be that Fowler, in Psalm 91. 3. whose particular act is, to pitch the same Pest-snare and so to strangle people, as the Fowler doth birds. And so (as afore) the stroke deadly, and un-infectious. But because our people are so infidelious touching the Angel's stroke, it pleaseth God sometimes to let the smitten feel a sensible blow, and both he, and others plainly to see, the print of a blue hand upon the place so smitten. This indeed was flouted at in my book, as if there were no such thing. But let us hear another Writer of their own Authorizing, H. Hol. sp●● preser. p. 33. thus he writes: Because the Lord's power and might more appears & is more manifest in this great evil, then in any other, I think it not fabulous what I have heard some report, that they have seen (as it were) the print of a hand upon the Arms and other parts of the body of sundry smitten with the Pestilence. So far Herald Wherewith would be noted, that no one so printed doth escape death, so far as I could ever hear; nor yet that pest●print beget the like in any of the beholders, and so not infectious. Thus if men would have understood themselves (but Nebuchadnetzar had forgot his dream) Clapham should not have been so unbrotherly, and uncivilly entreated, for teaching the Angel's stroke to be Supernatural, and in his nature not infectious. But many supposing the Doctrine I taught herein, to have no props from some other Teachers, to whom Sectary-wyse they were addicted (they holding faith, which Saint james forbiddeth, in respect of persons) they so in their blind zeal, Ia●. 2. 1. were helping to hammer my Chains, adding affliction to my bonds. Heavenly Father forgive them, for they knew not what they did. Quere. Whither or no is that Plague infectious which ariseth immediately from some corruption of Nature? CHAP. FOUR Answ. IN his own nature it is infectious, howsoever sometimes bridled of God from infecting; as the Lions naturally devouring howsoever the Creator did bridle that Creature from touching of Daniel. And this to be understood, not only of Corruption following open known natural causes, but also (as afore) of that muddy corruption raised by the un-infective miraculous stroke of the Angel▪ for corruption can beget nothing but the same, or the like corruption or otherwise be noisome, according as the Subject it worketh upon, be more or less thereunto affected. This in my Epistle (unjustly traduced) I teach again and again. In the Addition to the first Section there I say thus; This kind of plague of pestilence, is of him (namely Galen) termed Loimos, respecting only bodies bursting out in corruption, which may be cause sometimes of corrupting bodies; specially such as are inclinable to, and capable of such corruption. Then to the second Section this, The Angel's stroke so is the cause, the plague sores and marks appearing & arising, are an effect. The first not infectious. The second is Infectious sometimes more or less. Afterwards in the third Section having said, It is for none to make Physic their staff, nor yet their first mean, I then write thus: Is Physic then in this, and all other plagues to be avoided? No, we are not to neglect such natural means, as reason & 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. Thus much there, and much more than this, for approving and enjoying physical practice, in regard of such contagious corruption. How greatly then have they sinned against the evident truth, who have said, that Clapham taught the Plague not at all to be infectious, as also that he rejected the practisers of Physical means for Atheists? But how deep have their sin been, * Publisher, was it not Doctor Andros that culled them? who laying my said Epistle before them, have culled out all spoken of the angels stroke, & of pretence have skipped over these aforesaid speeches and the like, touching Infection & Physical means; and that for so framing their Articles, as it might be thought, that my said Epistle taught no such infection, no such use of Physic, and so consequently (as they speak) Clapham an occasion of the death of thousands. If (as He, that write the spiritual perfume) I should have skipped over such natural respects (and why? may not a Divine do it, whose practice is, not to preach Physic) how would all accusations than have passed for current against me. Yea, the Bishop knows by a letter writ to him, how in the Pulpit I said, Whosoever dee●es pestilenced air, earth bodies to be in their own nature infectious; they deserved rather to be taught it in Bridewell with stripes, than out of the pulpit with Arguments. And yet this hath helped nothing. That the Plague (that is, pestilenced air, earth bodies) should be infectious naturally (for we speak not against God's providence, sometimes crossing nature, as once it hindered the Lion from hurting the Ass, who otherwise according to his devouring nature, killed the disobedient Rider, 1. King. 13. but we speak of the nature of the corruption itself) it can not be marvayled at or gainsaid, when as we find and grant, inferior diseases amongst mankind & beasts to be readily and sharply infectious, and ordinarily to be prevented & healed by natural remedy. To particularise them are over-lothsom and unnecessary this discourse. If thou say, thou hast conversed nearly with such as have been p●stilenced, and yet that way untouched: I answer, so have I, not by way of tempting God, but in way of discharging holy & necessary duty, and also I (with all my family sometimes so employed) untouched that way. That this fell out, it is not because there was no contagion in such pestilenced persons, but because God bridled it, that we so survi●●ing, might speak of his wonderful works, and laud him for his mercies. Of this natural Pest, the Physicians and Clerks of Nature, thus write: * Do▪ Lod▪ from Hipocrates de humana nature. The cause of the General pestilence, which indifferently attaynteth all sorts of men, is the Air which we suck, that hath in itself a corrupt and venomous seed, which we draw with oursin breathing. By which air, Hipocrates doubtless meant not Only the common air element all investing all bodies, but also the Air fluctuated (as Wind) from out of pestilenced bodies. Were it not for such Gust and Touch, we need not to fear to converse nearly with such as be tainted with Morbo Gallico, and other such peculiar peccatorious maladies. But for this work of nature, I leave to the Reverend Students of nature's secrets; contenting myself only with this, that I know no learned Divine, to be herein contrary minded. And every Master is to be heeded in his own Faculty. Quere. Can the Angel's stroke by some essential mark be differenced from the Taint of natural corruption? CHAP. V. Answ FOr my part I see no such assured ma●ke. The blue hand and blue spots (commonly called Gods tokens, and whereof I yet can hear no Physician to give a reason, and therefore they leave them as unphysical, although I take it an acquaintance of mine in the City was restored of the second) they seem to be differenced from the other, and the first in a special manner to put us in mind of the Angel smiting. And whereas now of late, many are killed up (as report goeth) without having upon them, either sore or former marks, as if the Lord would give us no sign by reason of passed abuse of signs, it might seem to administer an essential mark; but seeing that cannot be called an essential differencing mark, which either holdeth not in all so smitten, or which falleth out beside in another kind of plague (and contrary thereto, I have no assurance) I leave it with my ignorance: and instead of exquiring, I reverence before the Lord, crying out, o the depth of his judgements, his ways are past finding out. One defineth the plague to be, A stroke of Divine anger for the ●●nnes of mankind. So are a thousand maladies more, and all stripes inflicted on mankind for sin; and so the Definition a mere Genus without his Differentia, uttering what is common to all maladies, but nothing formal to the Pestilence whereof he disputeth. Such a definition I could frame to the Angel's stroke, but then I should be as justly derided for it, as he was reported in a leaf or two, unjustly to impeach my judgement of the Pestilence, Physico, Physica; ut Theologo, theologia. The cause why God hath not revealed to us a sufficient Difference, as it may well grow from our sin, so it teacheth us in such estate to use and reverently to esteem of, both Physical and Spiritual remedies; lest failing in one, we be judged for that one; and in neglecting neither, we may have a good conscience in both. And from this consideration it was, that I not only taught and prayed, but also (all the time of Pestilence) did use Physic myself, propounding it also to my family, & some other acquaintance. * 1 Tim●. 4 4● 5. all the creatures of God are good, and nothing to be refused, if it be received with thanksgiving; for it is sanctified by the Word of God and Prayer. And seeing the Angel's stroke doth leave behind it, bodies wounded to death (howsoever that stroke, beget not the like naturally in another; more than the stroke of God upon Ananias a●d Saphira infected the bystanders and porters, Act. 5.) yet seeing the Elements in such bodies resolve all into hateful putrefaction, it should be (at the least, seem to others) an Act over presumptuous to gain say the use of natural preservative and medicine. Quere. Doth the 91. Psalm propound deliverance from the Pestilence DEBER, to some sort of people? CHAP. VI Answ. THat it doth at large, as the learned Mollerus thus writeth upon the third verse; Eos qui fide certa in Deum recumbereut tut●s fore à pestis sevitia affirmat, the Prophet avoucheth that they shallbe safe from the Pests cruelty, which rest upon God with a sure faith. To him take another writer's testimony sent out this last Pest-time. T. C. on Psalm 91. His words are these: How might God make us a more excellent and fairer promise, then that he promiseth to deliver from the Pestilence, us that be his Children, and that we need not to be afraid thereof, though a thousand die of the same at our left-side, and ten thousand at our rightside; yet shall it not reach unto us, If we do but believe the promise, Chris. on Psalm. 91. and let it be our spear and shield. So far Herald Of such a believer, chrysostom thus writeth: Securus habitat at in terra & prolixam vitam inveniet, he shall dwell secure in the earth and find long life. Afterwards He tells how this is done: totum ho fit per spem, hope in God brings all this about. Other witnesses might easily be produced, but these shall suffice to show, that very unadvised they were, that said, it was Claphams' sole fancy, to conclude any deliverance from the plague, from Psalm 91. though (being learned) they might from the reverend Tremellius and Iuniu● their notes thereon, have reform their judgement. Specially if therewith they had conferred Bezaes' argument upon the 9●. Psalm, attributing much there to Mollerus, desiring the● also Divines not to take in hand that disputation (which ought to be sent to the Schools of Physicians) whither the Pestilence be contagious or no; but rather to beat into the minds of men, the doctrine which is so necessary and godly set forth in this Psalm. So far Herald But reading not only the promise in Leviticus 26. and Deut. 28. made to the obedient, so well as crosses and curses to the disobedient: and hearing also the Apostle teach Timothy, in 1. Epistle 4. chap. That godliness is profitable to all things, which hath the promise of the life present, and of that is to come: and David such an interpreter of the Law as therewith (so well as Moses) secretly delivering the spiritual benedictions under corporal blessings, and not the one but both: my adverse-brethrens having read all this, I wonder in what other sense they could read and understand the Psalm. Some new fangled sense it must needs be. Let any such one now smite his hand on his thigh, and say, what have I done? If they had read only the vulgar Latin translation, which (following the Greek, not the Origenall) doth in Psalm. 91. and 3. verse, read verbum asperum, a sharp word, in stead of Noisome Pestilence▪ and in the 6. verse Negotium business, for Pestilence, than they in the ignorance of the Original, might have intended a deliverance from sharp slandering tongues, and from worldly businesses or molestations, As doth them Papistical jansenius. And yet if they had done so, they had run upon a doctrine which they would seem to avoid, namely a deliverance from temporary evils, & that from such-ones, as Believers are no more freed from, than Middeber havoth (turned of Friar Felix and approved of Pope Leo the tenth A pest pravitatum. l. confrionum▪) from the noisome Pestilence. Frater Feli● his translation on th● Psalm. This chapter than I will finish with john Campensis, his Paraphrase Englished here and printed Anno Domini 1539. The words be these on Psalm 91. 9 It is not for nought then, that I put my confidence in the Lord. Therefore who so ever thou be that hast understanding, set the Lord (which is above all things) afore thine eyes as ● most trusty refuge; which if thou do, I that write these things dare be bold to promise thee, that there shall never any sudden evil hap to thee, & that there shall no plague v●xe thine household. So far his Paraphrasis in the person of David. Quere. What Faith is it, which the 91. Psalm propoundeth for apprehending such deliverance? CHAP. VII. Ans. FIrst I will propound the sorts of Faith. For though it be said of the Apostle in the Epistle to the Ephesians and 4. Chapter, There is one body, one Spirit, one hope, one Lord, one Faith, he meaneth not that there be no more sorts in any sense: seeing besides the one body mystical of Christ, there is another of Antichrist. Besides that one Spirit which giveth life to the Church, the aforesaid body, there is another Spirit, that breatheth in the Synagogue of Satan, & many Spirits rational, etc. So, besides that one, hope, which is the Ancker-hold of the true Church, there is another of the false. And besides that one, Faith, which apprehends Christ unto eternal life, there is a second Faith, termed Historical, which is that Saint james speaks of, when he sayeth; Iame●●. 15 Thou Believes (or thou Faiths) that there is one God, thou dost well, The Devils believe, and tremble. Such, Believing the Bible's history to be true, the wicked have in common with the Godly. A third faith, there is, termed Miraculous, by reason wonderme●tes are thereby effected, whereof the Apostle speaketh in 1. Corin. 13. 2. Beza on 1. Cor. 1. 13. If I had all faith (that is as Beza well noteth, the whole of this kind of faith) so that I could remove mountains, etc. And this faith also the wicked have in common with the Godly. There is another fatth termed Temporary, whereof the Apostle speaketh in 1. Tim. 4. 1. when he saith, That in the latter times some shall Apostate from the Faith; that is shall fall away from the Gospel, sometimes meant by faith: for from the first faith abovesaid, there is no falling away, no more then from Election. And this kind of temporary faith is peculiar to some Reprobate, speaking only of mans-estate since Adam's fall. Otherwise in the time of Innocency, Adam had faith touching the Trinity, their works and goodness (but not of the Son as a Saviour, for yet was no need, because no Sin) from the soundness of which faith he [écousios] frankly and freely fell, Hebrues 10 26. Admitting a right hard conceit of God, till he was restored (more miraculously than was Hezekiah) to the same and a more Excellent Faith touching a seed (not seeds) which should arise from woman, for destroying the works of Satan. Of these 4 sorts of Faith or Belief, the first is of an Eternal nature, of a grain or cranell growing in fine to a Tree, having the Root grounded in Christ. Eternal or justifying Faith. But as the Vine riseth by mean props, so this faith ariseth Gradatim, some and some by temporary favoures and promises of this life; as may appear throughout Moses, who by such Shadows leads us to the Substance. Temporary Faith. In which respect, I approve the distinction of Faith Temporary, and faith Eternal; not called Temporary for that itself endureth for a time, so much as for the Object, it eyeth and apprehendeth, which is some temporary promise, and blessing: as also the other Eternal, for the eternal promises and blessings, it eyeth, apprehendeth, and holdeth. Both of them meet in the Elect, as two eyes in the soul, to see by, but often times (as were Leahs eyes) very tender: yea, with the poor man in the Gospel, do often behold men but as Trees: which caused another to cry, I believe, Lord, help my unbelief. In this distinction of Eternal and Temporary Faith I here rest as fittest to the present purpose, as also to the meaning of such writers as already I have urged, and again must urge. My Answer so to the second question is, that both these sorts of faith are commended and called for in the 91. Psalm. The Temporary is propounded in the first sense, & according to the Letter. The Eternal and justifying Faith, in the second sense, and according to the mystery. The first is the Shell, the second is the Cranell▪ 〈◊〉 having the promise of both, and both the gift of God, David could teach no otherwise, seeing Moses gave him his Text from Levit. 26. and Deut. 28. and can be construed no otherwise. Our Saviour sends his hearers to Moses for trial of his words and works; and in Moses they could never be found, but by seeking a mystery in his History; a Spirit in his letter; a substance in his shadow, an eternal blessing conveyed under a Temporary. They that teach otherwise, must frame a man of only soul or only body; or invent a Christ with the Familistes, that hath little or nothing to do with the body. When our Saviour saith, Mark 9 2●. All things are possible to him that believeth, doth he by All things, mean only the things of the soul? no, he meaneth also, what so ever may be comfortable to the body. And in that place the point is cleared, seeing by the Father's faith, the Child then became dispossessed of an unclean Spirit; that bodily good being denied upon his state of incredulity. A cloud of witnesses have their faith extolled in Hebrues 11. and for what? specially or at the first-hand, for apprehending temporary deliverances, though sealing unto them a Greater. * Hebr▪ 11. 33. etc. Daniel so stopped the lions mouths. Ananias, Azari and Misael did quench the violence of fire: David by faith escaped the sword; Samson of weak, was made strong, etc. But what saith a writer authorized by the Sea of London hereto? He shall give in both Demand and Answer. H. Holland's sp. preserva. I demand (quoth he) whither God's Ministers, and good people now, may not receive as great mercies and blessings (aswell corporal as spiritual) by faith, as the people of the jews did, when Christ was conversant upon the earth? We know his knowledge, his love, his mercies are not diminished or changed; his power and might is the same & more glorified. Surely, then, that which letteth the free course of his graces and mercies from us, must be in ourselves, Ignorance, hardness of heart, and great Infidelity. So far Herald If now Infidelity hinder the course of corporeal blessings; yea, of so great blessings as were vouchsafed to people's bodies in our Saviour's time, then necessarily it followeth, that the Lord in 91. Psalm, & any other such place, doth make such promise. And this was it, which moved another last pest●tymes to write thus: “ T. C. o● Psal. 91● If there he now such a faith as giveth credence unto God, be shall preserve him from wicked imagination's and evil sicknesses. Thus Clapham in Nothing, willbe found odd, & singular: let the Accusers therefore be abashed, and leave of their unthriving transgression. Quere. Are they then to be held faithless that die of the Pestilence? CHAP. VIII. Answ IT hath been reported, that Clapham should teach, that such so dying, had no Faith. Hark what his words be whereupon such bruit was raised. In his said Epistles fourth Section he writes thus: But seeing the Lord promiseth deliverance from the plague, to all such as rest under his wings, & walk in his way, it may be asked how comes it to pass, Psal 91. that some Believers die of the Pestilemce? The answer than is thus there made: The Lords promise being ever fast to the Believer (for he is faithful that hath promised) There is in Believers so dying, waant of faith, for apprehending this particular deliurance, this temporary mercy: though they have not lacked faith, for their eternal justification, and final salvation, by virtue whereof their flesh resteth in hope of an happy resurrection, and their spirit is gone to God that gave it. So far There. In them words is the former question plainly resolved; namely, One may die of the Pestilence, having notwithstanding true faith in Christ, to their eternal justification, & Salvation: but such a one so dying, wanteth that faith, whereby that particular temporary deliverance might also have been had. It is not said, that they have No Faith (for the contrary is affirmed, namely, that such a one may have true justifying Faith) but that in such a one, there was A want of faith, for apprehending this Particular deliverance, this temporary mercy: the verity whereof may appear, by that which hath been said afore, but here shallbe urged further. Had such so dying, such faith, for apprehending, that temporary deliverance? If they had it, and yet so died, it were to make God a deceaver: for such faith, so well as justifying Faith, is the gift of God. I grant that such a one, may have some swimming conceit, of deliverance, as a Reprobate may have, his unrooted conceit, of soul's salvation) but virtually & truly, such faith they had not: for God gives not faith, without the thing faithed. * Gen. 17. 1. Walk before me (saith he) and be thou upright, I am EL-Shaddi, the strong God, All-sufficient, ●or Answering thy faith and obedience. And this was it, which caused our Saviour in the Gospel still to say, According to thy faith be it. If God in his justice, “ Ezek. 14▪ 3▪ etc. do answer the wicked, according to the Idol-inventions in their own heart, even to the brawning of them, in their witchery superstitions; what mravayle is it, though the same God in his mercy, do answer his Children, according to his own grace, wrought in their hearts, by his own spirit? But let us hear, one speak authorized from the Sea of London. H. Holland's spir preser. pag. 85. 86. In Psalm 91. it is thus: The Plague shall not come near thee. It may be demanded (saith he) how this can be true, for that we read both in Elder ages, and s●e daily, that the Pestilence, where it is sent, doth not only come near the Godly, but also smites dead, etc. The answer (saith he) is this, that either they fail, in the * This ter● was flouted, and yet not in mine but in Ma. Holland's book● Particular faith in God's providence, so much commended, and Required in this Psalm, 91. or they keep not within the bounds of their callings. So far He with authority, but in me, it must be a Heresy. He saith such faith for deliverance, is required in Psalm 91. And many of our Clergy have deried it in me. If faith, for deliverance from Pestilence, be not in every Christian, Required, why is our Church [in the Collect on Trinity Sunday] enjoined to prey against All adversity; as also in the Litany to pray directly thus: From the Pestilence good Lord deliver us? All true prayer, is to be made in Faith; (for what is not of faith, is sin) and as Saint james urgeth, in chap. 1. 6. to be made without wavering, as we would have assurance, to obtain our request. This doctrine so, s● is the doctrine of the Heads of our Church, enjoined under the pain of Excommunication; and may not Clapham teach it without inprisonment? As also in far necessarily thereupon, that in the lack of such faith, the very Elect, may justly perish of the Pestilence? Yea, that the lack of such saith, is cause of any Adversity inflicted upon us? Unfold this Riddle that can, for I can not. Augustine is bold (and the scriptures so teach him) to impute the correctory cutting off of Moses his life before he came into the promised land, Augustin on psa. 106. to Titubatio Fides, the stumbling of faith. And no marvayle that lack of such faith, should put away temporary favoures, when as it is said of our Saviour (in whom wants neither ability nor Will) that he did not many great works, in his own countrey● for their unbeliefes sake, Math. 13. 58. What doth all this doctrine tend unto, but to the humbling of us in our wants, who have made ourselves unworthy of, and unsufficient to apprehend promise temporary, so well as that is of an eternal nature; as also, to the justifying of God in all his proceedings? The contrary doctrine causeth man to arrogate to much to himself, and to give unto God to little. But let us hear how another Divine writ last Pest time: “ T. C. on psal. 91. He having said there be two sorts of death, the one after the * Num. 16. 29. common course of nature; the other before the time (stumble not at the latter phrase, for the * Eccles. 7. 19 scriptures approve it) of this latter he thus saith: Another way, death may happen to a man before the time, by reason of his great and grievous sins, as the Lord hath threatened by Moses, that If his commandments be not kept, Psalm 55. 23. he will cause Pestilence to reign: Luke 13. 5. Whereout it is certain, that when they be kept, the Plague bideth out. Likewise saith the Lord in the Commandments, Honour thy Father and Mother, etc. out of the which it is certain, that his life, which doth them not, shallbe shortened. Afterwards, the same Writer speaking of the promise in the 91. Psalm, he adds thus: Of this untimely Death only speaketh this Psalm, and promiseth the faith full Christian men, that they shallbe free from it. For from the right appointed death, into the which we have consented in Baptism, we neither can nor shallbe delivered. Wherefore if a virtuous Christian man die of the plague, it is certainly his very hour appointed him of God, which he cannot prevent. But doubtless, there die of it many sinners also beside, which might well live longer if they repented. So far Herald From whose words the collection is evident, namely, that none die of the plague sent out from God, but upon their disobedience, be they Believers or Sinners. And then every Divine must grant, that Error in Fact proceedeth from error in Faith; as from want of faith exhibited in his threatenings or promises. Let this my judgement then remain good by Authority from Scripture, from Writers, and the imposed Obedience of the Church of England, how so ever poo●e I, must therefore be derided, slandered, oppressed. Quere● Have the wicked then at any time such a Faith, as whereby they be delivered from the Pestilence? CHAP. IX. Answ. THis demand hath his Answer, before in the seventh Chapter, namely, that the wicked may be possessed of any kind of Faith, saving that which we call the justifying Faith, the Faith whereby the eternal saving promises are apprehended. “ Ma●●. 〈◊〉 The wicked may cast out Devils, work miracles, and what not, that brings with it only some temporary blessing? but all this not to be so rejoiced in, as to have the Name written in Heaven. Here I could note (which is not much observed) that Pharaoh. Neche the uncircumcised King of Egypt, was countenanced of God by faith in a temporary; what time the godly josiah King of judah, was checked by unexpected death for not believing, Pharaoh-Necho, though he no Prophet nor Prophet's son; nor we hear not by what means he had such skill; but I pass by it: only let it check all sorts of infidelity in us. And because this position is universally granted of all sorts of Divines (be their Sect what it shall) it shall not need here any discourse. In my traduced Epistle and Section 4. I say of the wicked escaping 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. So I speak of the wicked in general for their escape, as also of any promise in scripture, as unto them not belonging, that is properly and blessedly. Afterwards in the same Section I add. Secondly, the wicked so escaping are ordinarily such as have walked boldly through the Sickness, bragging of their faith in God, touching deliverance from the Pestilence; showing plainly, that they had of faith in God for apprehending promise of deliverance, though they have not had faith for apprehending things spiritual and eternal. So far. And herein appeareth, that the conclusion is inferred, not in respect of all wicked escaping in midst of the pests-heat, but of some certain wicked, namely, such as gloried first in their hope and trust, walking through it without fear. Now their speech & behaviour compared with the Event (& the 91. psalm propounding a tempo●rarie cover, to such as had hope in God) what shall let (seeing I can judge but by externals) that I may not think such to have had that faith, which apprehendeth that temporary. True it is, that all promises in propriety and blessedly, are made to the children of God (whither we respect Christ the son of God by nature, or the sanctified mankind, the sons of God by Adoption) but yet it followeth not, that therefore; God communicateh none of the things so promised to the wicked. God hath commanded both sorts of Faith to go together (the one for the good of the body, the other for the soul, and sin it is to part them) but yet, as he is called * 1. Tim●. 4. 10. the Saviour of all men, specially of the believers: so, he saveth the wicked in sometimes of affliction, and vouchsaffeth his temporary Sun and rain to pleasure and profit them. For there is no grace that can be severed from sanctification (as may be seen in Balaam, Saul, jehu, Iscariot, etc.) but it may be found with the wicked, be it corporeal or spiritual. If we say; that the Lords disposing of Temporaries, are Then There, and To whom, he will I answer, ●uen so is the disposing of Eternals, Then, There and To whom he will: for as the wind bloweth so the Spirit worketh at his pleasure, as our Saviour teacheth the unlearned Rabbin Nichodemus in Saint johus 3. chapter. How soever then my Adversaries wish it. This their wind shakes no Havour. Quere. Is it lawful for Inhabitants to fly the place of their Habitation, during such time, as the Pestilence there reigneth? CHAP. X. Answ. Some look that I should say yea, such as have at such times given themselves voluntarily to Flight. But would they have me grant thate Absurdum Pecus pecc●tor, There is no beast to the sinner. Grant that liberty and then (to the exposing of all, to Rogues-ruine, horses, towns, cities, and at this time, the greatest part of this kingdom) must be dispeopled and left as cursed Ierush●●lem, desolate. Consider then the Absurdity of that concession. No common wealths● man will ever grant that; nor any desire it, that be not mad. May none then depart? To hold That (it may be) would prove an Error of the right hand, as the other of the left. Solomon forbids us to be * Eccle. 7. 18, 19 over-iust & overwise; so well as over-wicked & over-foolish. Lest I should seem partial, let us hear some others speak. And first to aunticnt Eusebius, who handled the Church's history 13. hundred years since. He gives us an Epistle, written by Dionysius the Episcop of Alexandria in Egypt, Merideth Hanmers translat. of Euseb & in chap 22 after●Y Greek. running thus, as a Doctor of our own hath turned the Greek. Many of our Brethren (saith Dionysius) by, reason of their great love and brotherly charity, spared not themselves, cleaved one to another, visited the sick, without weariness or head-taking, attended upon them diligently cured them in Christ which cost them their lives; and being full of other men's maladies, took the infection of their neighbours; translated (of their own accord) the sorrows of others upon themselves, cured and confirmed other sick persons, and died most willingly themselves, fulfilling in deed the common saying, only friendship is always to beretained: and departing this life, they seemed the of-scouring of others. In this sort, the best of our brethren departed this life (whereof some were Ministers and some Deacons) in great reverence among the common people: so that this kind of death, for the Piety & strength of Faith, may seem to differ nothing from Martyrdom. for they took the dead bodies of the Saints, whose breasts, and hands, and faces laid upwards, and closed their eyes, shut their mouths, and jointly with one accord, being like affectioned, Embraced them, washed them, & prepared their Funerals. In a little while after, they enjoyed the like themselves. For that the living continually traced the steps of the dead. But among the Heathen, all fell out the contrary. For scarce had the Pestilence taken place amongst them, but they contraried themselves, and fled from their most friendly and dearest friends. They threw them half dead into the streets; the dead they left unburied, to be devoured of dogs; to the end they might avoid the partaking and fellowship of death; which for all that they could devise, They could not escape. So far Eusebius. From this record of Eusebi●●, besides other things, I wish these points to be observed: First, it was held piety, a work of faith, charity, glorious as Martyrdom, to stand by it, doing service one to another, even to the death and burial. Secondly, that the persons so holily employed, were Ministers, Deacons and others. As for the Heathen set in an Antithesis; First, they fly one from another, even from their dearest friends, exposing the dead to profane violation. Secondly, for all their flying so, God's hand did overtake them: Such being the judgement and practice of the Church in them purer times: and such was the behaviour of the Heathen; judge now, who last pest-tyme walked as the Christians, and who as the Heathen. But let us hear some what out of a Sermon printed last pest-time. His words are these: * T. C. 〈◊〉 Psalm 91. Unwisely, and unchristianly they do, that out of inordinate fear of this plague, leave their calling and office, maliciously withdrawing the love, help, & faithfulness, which they out of God's Commandment, are bound to show unto their neighbours; and so do sin grievously against the Commandment of God. For certainly they do but stir up the wrath of God more earnestly against themselves, that he may the sooner take hold upon them, and pluck them away with this plague. For men may hear on every side, that some do shun and fly, not only the sick, but also the whole. Yea, that which is more foolishness, even the platters and Candlesticks which came out of strange houses, as though death did surely stick therein. And out of such fo●de childish fear it cometh, that not only some sick persons be suffered to die without any keeping, help and comfort; but that Women also great with child, are forsaken in their most need; for at such times, few or none will come unto them. Yea, a man may hear also, that the Children forsake their Fathers, & Mothers; and one household body keepeth himself from another, and showeth no love unto him; which nevertheless he would be glad to be showed unto himself, if he lay in like necessity. So far Herald Unto the truth of whose complaint, the very Poets themselves have subscribed, in variable Pamphlets published amongst us at this day. To these let me add a Doctor of Physic his testimony; printed after the former: “ Doctor Her. Epist. before his Def. printed 1604. It remaineth (saith he) that acknowledging the Pests contagion, we notwithstanding (who are Christians) carefully avoid that Faithless and Paganish fearfulness, whereby we are made to break all the bonds of Religion, Consanguinity, alliance, Friendship, and Policy: the Husband forsaking and abandoning his dear Wife; The Parents their Children: to sink, or swim; the Pastor exposing his flock to every devouring Wolf; and the Magistrate his people under his charge, to all confusion and disorder. We are apt to rush into extremities. This were Incidere in Scillam, whilst we would vitare charibdim, to avoid one evil, and commit as great or greater. He is to be reputed a grounded & discreet Christian, who as he will not rush rashly into every infected and visited house, without just cause, warrant or calling; so, when he is called, or tied by any bond of Piety, nature, or Policy, he will not forsake his Station, or detract and fore● slow any duty or office; though the performance thereof be with Evident danger of health, goods, or life itself. So far Herald What have I taught more in this matter, that I must be made A Gazing-stocke to Angels and men? Look into the last Section of my traduced Epistle, and if (either by exhorting to duty, or dehorting from breach of datie) I have said more (yea, but so much) then Let man have no mercy on me. From the Lord's love and lenity, I there exhort to conjunct and mutual humiliation; in checking some others for abusing the scripture in Levitic. 13. touching Leprosy, for upholding their Irregular Flight: and if an Authori●ed Divine may not do this, Actum erit ● Ministerio, our ministery will be of small reckoning. For my doctrine there of the Leprosy, I leave it to be tried by God's word, for already it is under the trial of the Bishop's sword. Only here thus much. 1. The Leper was not put off; Leuit. 13. till his disease were thoroughly seen, tried and censured. But our sickness are shaken off without trial: & often times upon false suppositiôn. 2. The Priest then was tied by duty, to take such trial. But the Priest ordinarily with us, is of the rest, furthest from that; shaking off not only the sick, but the sound also. 3. The Priest and people got the Leper conveyed to some place apart, providing sufficiently for him, that so his loathsome body might bring no grievance to the Congregation. But the most of our Priests and people have been so far from conveying forth the sick so provided; as they rather have put out themselves, providing for themselves, and leaving the sick behind them. 4. The Leprous house and garment came also under the priests trial and censure: will our Priests do the like? I will hardly believe it, till I see it. 5. The Leprous garments were to be burnt, and the houses pulled down: will they deal so with pestilenced houses and garments? Then down with all England. Have I not (these circumstances remembered) had just cause to complain of abuse committed against the Ceremonial law of Leprosy? Sub judice lis sit, Let the Church of God all abroad judge it. As for any Rules of Political decency, or safety to be drawn from Levit. 13. or any other scripture, neither have I (nor I think any scholar) ever excepted against. And as far from my thought it was Contemptuously herein to oppose unto the doctrine of Leprosy published in the book of Orders for the Wednesdays Fast: besides that my said Epistle was published before that book, some days, if not weeks, at least in my judgement (as they have under my hand and oath) nor could I ever from Paul's Churchyard, or otherwise learn the contrary. But enough of that Parenthesis. When men be unwilling Tolay down their lives for their Brethren, to give their lives for their flock; to prefer bodies to souls, & eternal life to temporary, what Law of God & man will bind them? What evasions will not be devised? And what transgression will not of such be justified; even sometimes to the harming of such, as have been conscionable observers of the Law? This chapter than I will finish with other men's words. Doct. He●. in his rules, pag. 4. * One saith thus: Let not Gentlemen and rich Citizens by flying (unless they fly likewise from their sins) think to escape scotfree. Another writes thus: “ T. Con Psal. 91. It is a great shame for a Christian man to be afraid of the plague of pestilence, as to fly from them that he is bound to serve by God's commandment. Another writes thus: * Wil Cup. per on 2 Sa. 24. pa● 368. They that fly for mere fear, aught to acknowledge their want of faith, and to bewail it, as those that consider neither of themselves, nor of the hand of God that stricketh; persuading themselves, that staying is the only danger, and that flying is the only mean to escape. Such men do as little Children, that fly from the Father's Rod, and so make him more angry. Again another writes so: They must summon themselves unto the judgement feat of God, H. Holland● pr. preser. pag. 173. and look on the plague, as on the messenger of God's wrath, which can not be avoided with change of place, but by repentance and amendment of life. So far they. From such authorized sentences, let the Reader collect, that howso ever all departure be not gaynsayed, yet no such departure is granted, as whereby Relative duties be omitted and cast aside, or Barbanitie may ensue: for the least (evil may not be done, to the end that good may come thereby) for to such (saith the Apostle) “ Rom. 3. ●. Damnation is just. * Act; 15. 〈◊〉 From the beginning of the world God knoweth all his works: and therefore neither needeth nor craveth, nor alloweth, the help of our false finger. Let us strive in all estates to be helpful one to another, and blessed is that servant, who when his master Christ cometh, is found so doing. Dixi. Epilogue. Equal is that Pentameter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Every forced business, is grievous. Almost a year is passed, at the penning hereof. So long forbearance, was much and onerous; specially in so even a cause. If my adversaries scorpions, have by lashing enforced this Cry, and thou thereby bettered, Deo gratias, give God the praise, who out of a flint can fetch fire; and of stones, raise up children to Abraham. Mean time, be assured, it had been more ease for me, not to have been so urged. But though I were slain, I must (with job) hold fast mine innocency. Innocency; By how much the more it is innoeencie, by so much the more I should (by silence) have borne false witness against God, his Church, and mine own soul. But if it be remembered, what horrid reports, were scattered abroad of me, both touching Fact, and matter of Faith, notwithstanding all orderly suits, and protestations, subscriptorie, and iuramentall; yea, against the tendering Royal purpose, of our Sovereign: to the possessing of Magistrates ears with untruths, to the perverting of Ministers, and people; for bending all against me, and so the sword of God's holy Angel ( “ Never raged this sickness so mightily and universally in England, as now it doth yet un-sheathed) 'gainst all; damning up the course of my ministery, cutting of my body's liberty; propounding my life to danger; breaking the heart of my family, consumed the substance I had painfully earned: to the gladding of foes, sadding of friends, procuring murmurations, etc. and all for praying, preaching, visiting, and good-doing, to all sorts, pestilenced: when almost none else would; if all this be laid to heart, am I Iron, that I should not feel; or am I lead, that I should not sound? Nay is it reasonable (though I be therefore committed close prisoner, yea, should die the death) but I should speak, and write, for clearing of mine innocency? Wherein I have failed (and who is it, that in nothing sinneth not) thou that art stronger, help to sustain me: at least, sympathize so my estate, as I may be helped, by thy feeling and hearty prayers. And so with reference of my cause to the judgement of God, his Church in England, Scotland, France, Ireland, and wheresoever, I end. This 18. of September, 1604. The Lord most unworthy HENOCH CLAPHAM. A Letter to a friend. YOu desire to hear by what Law, I was committed, and so am still continued in prison? I protest, in the presence of God, I know not, by what Law, all this is done, There is a Law, that toucheth some, concerning judgement and doctrine of the Pestilence. It is laid down in the book called the Queen's Orders for the Pestilence: I speak of our late sweet Sovereign, now gone unto God. The same book since (as I take it) was published last pest-tyme, in his majesties name, and this is it verbatim. Order 16. Item if there be any person, Ecclesiastical or Lay, that should hold, and publish any opinions, (as in some places report is made) that it is a vain thing, to forbear, to resort to the infected: or that it is not charitable, to forbid the same; pretending that no person shall die, but at their time prefixed, such persons shall not only be reprehended, but by order of the Bishop, (If they be Ecclesiastical,) shallbe forbidden to preach: and being Lay, shallbe also enjoined to forbear, to utter such dangerous opinions, upon pain of imprisonment; which shallbe executed, if they shall persevere in that error. And yet it shall appear manifestly, by these Orders, that according to Christian charity, no persons of the meanest degree, shallbe left without succour and relief. Admit now, I had been coulpable, of such doctrine: my punishment should not have been imprisonment, but some inhibition, to preach. But, as may appear, by all my writings, I am cleared from all such imputation: and so no Law (that yet I can hear of) in this matter, violated of me. His Majesty commanded, I should be proceeded withal; By the Law, intending, that there was a Law to clear me, or condemn me: and yet (as you hear) I am kept still in bonds, only upon my L. of London command, (not upon any Law Civil, or Ecclesiastical, once spoken of) others of the Hycommission united with him therein, who (I suppose) dare not, easily, be in any thing, unto him, repugnant: and he having imprisoned me, before he truly understood the cause, doth thus go about to make good his imprisonment, by winking at the truth of the cause, seeming to plague me for the contrary. This may suffice, for your question; wherewith I end, desiring Your hearty prayers unto God, for my good: To whose saving mercies also, I refer you and your Studies. Yours HERALD CL. Another Letter. Beloved; I have marveled, what may be the cause of your walking thus those. If because of my daily repair unto the Lords visited people, some months since you fear to come near me, you must understand, that I have been aired in prison these ten months. But in your judgement (it may be) a man may travatle of the plague, beyond a woman's 4● weeks. In deed the old woman's fable is, that the plague will lie 7 years in a mouse hole, and then come out. That Aphorism (it is like) was cause (as hath eftsoons been reported) that a near preacher, newly beneficed, did plaster the walls fair, tempering the mortar with vinger, [ “ In Amo●di Villanovani exegefi super Scholar Sale●n. ●. 4●, Eamque ob rem, Medici pest grassante, cum in cibo, tum in potu, acc●ivsum mirificè commendant] but for all that, his hours was scarf fimished, before he with plenty of God's tokens upon him, so well as his predecessor, was buried. But if I may conjecture by your pulse, you fear to be known my friend, whil● I am in bonds. An ungodly fear, to be ashamed of well doing. Such irregular walking, may cause me to call in question, whether ever you were a true friend, seeing one of God's Canons runs thus: * Prover. 〈◊〉 17. A friend loveth at all times, and a brother is borne for adversite. Besides, that such keeping aloof (worse than that of Nicodemus, for he came by night) it weakens Neophyts, and strengthens the hands of the adversary. Would you, in like case, be so walked with? Do as you would be done to. In the beginning, you kept of, for some such cause, but now you are impeded about Episcopal Canons, concluded by the Province of Canterbury: for though York's province be by Proclamation, enjoined to undergo the same “ Canon ● the Greek: Rule is the English. Rules, yet (I understand not) that that Provinces voice was called for; and so used, as to the making of that Coun. ●ell national, and one of the Canons, concludeth (as I remember) that 〈◊〉 be the voice of the Church of England, which hath been uttered in ● Council national, not Provintiall. E●en as the Parliament 〈◊〉 national, for that every part of the Nation, hath his Speaker in it. If that be your Case, God and the King help you, for I can not. I am here for another gates testimony, almost forsaken of you all as Singular: but if you would have first understood me, and secondly yourselves; all that I did, was but a bringing of that doctrine, into distinct method, which (for the most part) was taught over-confusedly. In so much as sundry that heard you teach two times, upon that argument, could not conceive, but that in the second Sermon, you were opposite to the first. If you had been more comfortable to others, in their affliction, then doubtless you should not be so long destitute of comfort in any your afflictions, for faithful is he that saith, The merciful shall find mercy. Make upright steps to your feet, and fear not an happy issue out of all temptations. And so with my hearty prayers to God for your good, I leave you to his guidance, that never for sakes the faithful. Your friend Herald Cl. Courteous Reader let me crave in kindness, That what faults thou findest, may not be imputed to the Author: but mere ignorance and oversight in th● Publisher. Fare well. Pere Re● The Publisher and his Friend. Question. Is the Plague infectious, or no? Answer. That is intricate, more than I know. To satisfy something, I will not grudge, With some experiments, then be thou iudg●. I. A sucking child, sucked his mother's breast, Having a filter, 2. or 3. years elder at the least, The mother absented, the eldest out of thrall, Not car●ing for the youngest, any thing at all: The youngest lived, and survived, The eldest with the mother grieved and died. II. A man being marked with God's tokens, Looking every hour, when his heart would be broke● Having one child, loath to leave behind him, Laid it 3. days and 3. nights in bed by him: The Father died, the child survived, And hath ever since prospered and thrived. III. A plague fore, within a span of a woman's dug, Whereat the little child, night and day did lug, Some fortnight sick and sore, she was all that while, The child in midst of mother's grief, at her did smile The mother's sore made whole, & so she mended, The child since never sick, nor with grief offended. Now my friend, if not my foe, Tell me, is the plague infectious, or no? Qu. Is there any place in the Scripture, that urgeth men to be forward in perfection, and striving to be perfect: Answer. Yes: Ye shall therefore be perfect, as your Father which is in heaven is perfect, Mat. 5. 48. Also the great commandment doth say: Love the Lord thy God with all thy heart, & with all thy soul, and with all thy mind, and with all thy strength. This is the first and the great commandment. And the second is like unto this: Thou shalt love thy neighbour as thyself. On these two commandments hangeth the whole Law and the Prophets. The whole Scripture is given by inspiration of God, and is profitatable to teach, to improve, to correct, and to instruct in righteousness: That the Man of God may be absolute, being made perfect unto all good works, 2. Tim. 3. 16. 17. This is a strait gate, yet we are commanded to strive to enter in at the strait gate, Luke 13. 24. Now he that despiseth the Teacher & urger of this Doctrine, despiseth the Author of the doctrine even Christ himself. Although no man can be perfect in this life, yet it is no reason that the mouth of the Ox should be moozled, for treading out the corn before them: and telling men what they ought to be, although he knoweth, that none can be perfect in this life, no more than a Camel can go through the eye of a needle, and though this be unpossible to man, yet nothing is unpossible to God. When thou art converted, strengthen thy Brethren. The God of peace that brought again from the dead our Lord jesus the great shepherd of the sheep▪ through the blood of the everlasting covenant, make you perfect in all good works, to do his will, working in you that which is pleasant in his sight, through jesus Christ, to whom be praise for ever. AMEN. P. R.