spiritual PRESERVATIVES against the Pestilence. OR SEVEN LECTURES ON the 91. Psalm. First Printed in Anno. 1593. And now revised, corrected, and published, as generally for the instruction of ignorant people: so specially for the confirmation of the weak servants of jesus Christ; describing the most divine and most sovereign preservatives against the pestilence. By H. Holland. Hereunro is added a sweet Prayer of M. R. greenham's, never before published. Leuit. 26. 25. I will send a sword upon you, that shall avenge the quarrel of my covenant, when ye are gathered in your cities, I will send the Pestilence among you. LONDON Printed by T. C. for john Browne and Roger jackson. 1603. The Contents of this Book. 1 Q. What benefit, comfort and rest Gods peop'e receive by faith against the Pestilence. 2 Q. Wherefore the Lord smiteth his people with the Pestilence. 3 Q. How the wicked spirits are Gods special instruments in the Pestilence. 4 Q. That a good conscience is a special preservative against the Pestilence. 5 Q. How graciously the Lord preserves his people by his holy Angels in the Pestilence. 6 Q What wonderful communion there is between Christ and his holy members, best known to God's people in afflictions. 7 Of the visitation of the sick in all diseases. TO THE RIGHT HONOURABLE SIR ROBERT LEE, LORD Maior of the City of London, and to the Right Worshipful Sir james Pemberton, and Sir john Swinerton, Knights, and Sheriffs: and to the Right Worshipful the Aldermer their brethren: H. H wisheth all graces to be mul●…plied by God's holy spirit, as for the government of the said City, so for their own everlasting salvation in jesus Christ. THe Almighty God (Right Honourable and Worshipful) in all ages of the world, hath ever reclaimed his people Psal. 105. 45. Deut. 28. 47. Ps. 78. 10. 17. Ps. 81. 13. from their sins, by sundry his most just judgements, and correstions: and warned them by his manifold mercies, and blessings, saith the holy psalmist, To walk uprightly in his statutes, and to observe his laws. There is no nation in all Europe, freed from the bondage of Antichrist, and professing the holy Gospel of jesus Christ, so entreated both ways for many years as we have been. The Lords mercies and blessings cannot be numbered, take a short view of his chastisements and fatherly corrections upon us. He hath put us in mind of our disobedience often by the pestilence, which is one special revenger of his covenant. And for many years passed he Ann. 1588. Ann. 1589. Psal. 107. 18. Psa. 78. 37 An. 1592. never left pleading with us by wars, famine, or by pestilence: but in all evils, when we cried unto him, he soon called back his anger, and did not stir up all his wrath against us. Now again when we thought all our sorrows to be paft, & that our blessed King should seal up & conclude our peace with God & man: yet still the Lord proclaims his wrath against us, For we be not upright with him, neither Psa. 78. 37 An. 1593. Anno. 81. An. 188. joachim. Camerar. synopsi de pest. pref. Euseb. in chro. An. 254 Act. & M. P. 74. are we faithful in his covenant. Sundry stories have recorded, how in all ages the Lord hath swept away multitudes with the pestilence. In the year of Christ, 81. when Vespasian was Emperor, and again in the year of Christ 188. in the days of Commodus the Emperor, there d●…d daily in Rome of the pestilence no less than 2000 Again in Anno. 254. there were fifteen provinces of the Roman Empire, Incredibiliter exhaustae (saith one) wonderfully wasted Lavathr se●… de pest. with the pestilence. In the year 530. in justinian's time in Ann. 530. Constantinople and thereabouts, there died 5000. every day, interdum etiam decem Euseb. lib. 9 cap. 8. & 8. cap. 16. sub fine, & 7. cap. 21. millia, sometimes 10000 And in an other part of Greece it is said, the plague destroyed so many, that there were none living to bury the dead. The stories of the Church speak often of most grievous plagues upon the Pagans for afflicting An. 540. God's people: for this cause Anno. evagr. lib. 4. c. 24. &. 2. c. 6. An. 1359 540. there was an universal plague 50. years together, which most grievously consumed and tormented (saith Euagrius) all the world. And in Italy, it is said, that An. 1359. the pestilence destroyed so many that Anno. 1521. Act. &. M. P. 682. there scarce remained 10. of a thousand. And in Rome where the son of perdition sitteth as God in the Temple of God, was a plague Ann. 1521. that consumed above an Anno. 1576. Anno. 1577. joachim. Camerar. insynopsi de p●…e. hundredth thousand people. And since the Gospel began to shine forth in Germany and other parts of the world, the Lord hath consumed and wafted diverse Cities in the Pope's dominions in Italy again, as Milan, Padua, Venice, and many more, about the year 1576. and 1577. with a most grievous pestuence, which destroyed a hundredth thousand in a City. And it is thought the Petrarch ex millenis qui busque hom. vix. 10. super essent. Num. 25. 9 Psal. 106. little kingdom of Bohemia lost no less than 300000. of the plague about the same time. In the elder Church of the jews, the Lord often in a short time destroyed thousands & millions: as for the sins of his people with the Moabites, the plague burst in upon them (saith the psalmist,) and smote There was avehement Pestilence in England. Anno. 348. Act. & M P. 484. and Anno. 1314. Anno. 1591. Anno. 1592. O●…diseases. 8351. An. 1593. 24. thousand. And in David's time, in three dates 70000. When we consider this hand of God so mighty in consuming thousands in great wrath, both in the Church and without, both in elder times and of late years, both in foreign nations, & otherwhiles in this land, and in this Honourable City: how is it, that we do not extol the most admirable lenity, and fatherly forbearing hand of the Lord upon us in these days? for we shall seldom read or see such gleaning of a few, with such patience and long suffering as the Lord hath done with us. Many have a brutish fear & worldly sorrow, & as it seemeth, because of the loss of their long peace & prosperity? but some again on the other side, are so foolhardy, that they Carnal and irreligious fears presumption and security fear nothing, and think these loving warnings of the Lord to be but ordinary and therefore not to be feared: and neither regard as Christians any amendment of life, nor as good Citizens good and wise orders appointed for the preservation of this honourable City, and the health of the lords people. The greatest sort fly always from the Lord as in the lesser evils, so in this great calamity to all the natural helps that can be found, and yet receive small benefit (as we all see) in the end, because they seek not in the first place to those most precious spiritual preservatives & helps which the Lord offereth us against the pestilence. Reason, physic, & daily experience can teach us, that some secret causes work in this plague more than in any other. For this cause (R. H. & W.) and to satisfy the request of some friends, I was content this Treatise (containing I trust some comfortable spiritual helps against the pectilence) should be published for the benefit I hope of some of God's people. Now my humble request unto your Honour and Worships is, that as you be wise, provident and circumspect, and very careful to remove all natural causes which seem to breed, and do indeed give strength unto this venomous contagion, by obser●…ation of politic orders in all the parts of this Honourable city, so you would also be as vigilant, & strive with strong hand to remove the spiritual causes of the same; I mean●… that you should pair away all the rotten proud sins of this city (which are corrigible by good laws) as much as in you lieth with the sword of justice. ●…our will is good, and hath been (I hear for many years) for to cast down the devilish theatres, the nurseries of whoredom and uncleanness: they are Cupid's and Venus' temples, they are Bacchus and Satan's palaces, they corrupt the youth of your city intolerably: all eyes can see, and all chaste ears can witness, & some of the masters of these evil arts (when the Lord had humbled them by some great terrors) were driven to confess the same in extreme passions and pangs of death. In all ages God and his Church hath ever abhorred these wicked abbominations: let one man speak for all. Tertul showing how Gods people differed from the Pagans in his sweet apology for the Church against the gentiles, he saith: Nihil est nobis dictu, visu, aud●…, Abolog. c. 8. cum impudicitia theatri. We cannot abid●… to speak, to see, or hear any thing of the shameless and unchaste wantonness o●… your theatres. They replied upon you in t●… city often, as elsewhere with authority and 〈◊〉 censes, never allowed by the almighty. T●… idle drones greatly profaned, as in all the la●… so specially in this city, the Lords Saboth, and carried away great flocks, or herds rather of blind people from the holy worship of Almighty God. But our gracious King seeing the greatness of this impiety, hath already by Edict reform this evil: The Lord will not be unmindful of him, for being thus mindful of his holy Saboths. Lord open thou his eyes to see the manifold impieties that as yet remain in Church and Commonwealth, and giuc him a wise heart to reform thy sanctuary, according to the divine rule thy most holy word. As for natural preservatives the learned Physicians can best direct you. Yet give me leave only to put your Honour and Worships in mind of such helps as some of the learned have greatly commended, and many godly wise men, have of ten wished for the benefit of this city. The first thing to be desired is, that God would stir up your hearts and others to provide more new burials for the city, where the dead might better rest from the living, and the living better avoid the contagion of the dead. The second thing to be wished is, that many Leu. 13. 46 2. Kin. 15. 5 houses were provided (as in elder times for the contagious leprosy, and many cities in other countries and kingdoms have at this day) where the sick of infected houses (if they desired more liberty) might have more freedom of air and benefit of the place for diet keeping, etc. For such as be pinned up in their own houses in the city, as birds in their cages, are often greatly plagued, the rich with want of air, the poor with famine. The last thing is this, that the sick be committed to the custody & cure of such selected & chosen men, merciful men, men fearing God men of judgement and knowledge, meet to minister helps both corporal and spiritual to ease the grievances of God's people both for their souls and bodies, and that such be well provided for, and encouraged with a most competent and sufficient salary. The Lord guide your hearts and spirits by his almighty spirit, and grant you such spiritual courage, wisdom and judgement, as that ye may faithfully execute the Lords judgements in this Honourable City, to the glory of God, the good of his Church, and the everlasting comfort of your own souls, through jesus Christ. Anno. 1603. Your H. and W. to command and to use in the Lord, Henry Holland. THE EPISTLE TO the Reader. WE may well say (good Reader) of the men of this age, as Christ & his Prophet spoke of the people of their times: their eyes are shut and see not, their ears are heavy Mat. 13. 14. 15. Esa. 6. 9 Fat things want sense and feeling. and hear not, their hearts are fat and feel not. Ignorant people swarm●… in all places, having eyes and cannot see how the Lords judgements are threatened, and otherwhiles most justly fall upon them: They stop their ears from the Gospel, they can at no hand be charmed to any sincere obedience to it, such effeminate, delicate, and itching ears, as will not hear the charmer, charm he never so wisely. Their hearts are fat, they cannot understand how leave their souls are, & how empty of all good graces, & how stuffed & farced full of rotten & unsavoury sins in town & country. What ignorance and blindness, what infidelity and profaneness, what pride & idleness, what gluttony and drunkenness, what whoredom & uncleanness, what deceit and lying, what blasphemies and all cursed speaking, what riot and all manner of excess, do reign in most places? For these sins & the like, many judgements are fallen, and we have yet escaped them. The Lord's hand striveth to chasten us, & not to consume us: miserable people canhear when their bellies speak, but cannot hear when God doth speak. Your sins cause the pestilence, the pestilence in time will breed famine, great wants and penury among you. The Lord give you eyes to see, ears to hear, and hearts to understand. Make haste to reform yourselves first, & then to your families. Teach & correct your unruly servants, keep them from theatres and other abominations, bring them to sermons more carefully, teach and correct your children for lying, swearing, & blasphemies. Teach all your family the holy grounds of religion, the fear of the Lord, for so ye are bound to do: if ye doubt of Deu. 6. 7. 8. 9 Gen. 18. 19 Exod. 12. 26. josh. 24. 15 The godly tremble to hear & see your children and servants in the streets this, ask the Lord and he shall tell you. But alas, most of you miserable people, neither can teach, nor will learn any good: Nay, it is to be feared, you teach your wives, children and servants, all the evil you see, hear, & know, every where practised in the world. They learn of you to swear horribly, their wicked mouths are full of oaths: they learn of you to walk inordinately: for their lives are ungodly & profane. Families are the fountains of all common-weals, purge the fountains and the streams shall be clean, Wherefore I warn, such as fear the Lord, love God's people, regard their own welfare in this life, & everlasting salvation in that which is to come, teach, instruct, correct, & by all good means reform your families: for assuredly our sins call for many judgements from the Lord upon us. Purge your families I say, of unclean persons, Ps. 101. 7. Gen. 35. 2. Ep. to Phil. Deut. 21. 18. 20. as did David & jacob, not sparing even your own children in their disobedience, riotous and luxurious life. And humble yourselves (in this and the like calamity) in abstinence and prayer: For so have the people of god ever done in sundry afflictions, when they sought for any great blessings for themselves, or for the church of God, Hest. 4. 16. Nehem. 1. 4. Act. 10 30. And so did David & his good people in the pestilence, they rested not crying unto the Lord, and then it is 2. Sam. 24. 25. Sic exoratus est Iehouah terrae. said: The Lord was entreated & appeased toward the land, & the plague ceased from Israel. Here I offer thee christian Reader, some spiritual helps & comforts, both against the pestilence and many other evils: if thou shalt receive any benefit by them, give God the praise & glory. Farewell in Christ, the year of our salvation. 1603. Thine in the Lord jesus. Henry Holland. spiritual PRESERVATIVES against the Pestilence. THE 1. LECTURE. Psal. 91. 1. Who so resteth in the secret of the most high, shall abide in the shadow of the Almighty. THIS Psalm is a very precious jewel, containing most sweet doctrine, and heavenly consolation. It is most like to be written when * Yet the jews think it to be a Psalm of Moses. Three daie●… 2. Sam. 24. 16. 〈◊〉. 25. the Angel of God in David's kingdom slew so many thousands, in that short time throughout all jewrie. At which time the Lord moved to mercy by the instant prayers & continual supplications of David and his people, the Angel was commaúnded to hold his hand, as from jerusalem, so from the whole land. Considering therefore all circumstances, this Psalm may very well be referred to that time and people. A short view of the whole Psalm may thus be given thee. They have a most sufficient protection, as in all evils, so in this of the Pestilence, whom the Lord hideth in his secret place, comforteth in his almighty shadow, and covereth as with his holy wings. And this he doth to all them which assuredly rest by faith in him, & hope in him, which have God's word and holy verity for their shield and sword, which do watchfully wait upon him, in all reverence, in all their ways, which wholly hang upon him, as upon their Almighty Father in love, in faith, and fear, which call upon him in all their troubles. These men he protecteth fatherly, he preserveth mightily by his good Angels, and comforteth sweetly by his holy spirit, as in all troubles, so in the dreadful time of the Pestilence. The parts of this Psalm may be these. 1. The first part is a proposition: verse 1. The parts. for this general doctrine is here first propounded: that who so resteth by faith in God's providence, reposing himself in all afflictions, sweetly as in his father's bosom, that man hath assuredly an almighty shadow, and protection against all evils of this life. 2 The second part is a confirmation, verse 2. by an argument drawn from the Prophets own experience: it may be set in this form. What I find true touching my faith, by mine own spiritual experience in myself, God's faithful may find true by the like experience in themselves. But I find, and must ever profess it, that the Lords almighty shadow is my best protection against all evils, and my sovereign preservative in the Pestilence. Therefore Gods holy people, if they do by their precious faith repose themselves in God's bosom, they shall find as an almighty protection against all evils, so a most sovereign preservative against the Pestilence. 3. The third part is an application of this sweet doctrine unto all belcevers, to stir them up to embrace it: from the third verse to the fourteenth. Where we be to observe: 1. How with many words, and sweet promises, he desires to cheer and confirm the hearts of the faithful, that they may rest by a particular, victorious faith on God in the Pestilence. 1. ver. 3. Surely he will deliver thee. 2. ver. 4. He will cover thee. 3. ver. 5. Thou shalt not be ●…fraide. 4. ver. 7. A thousand shall fall at the sid●…, and it shall not come near thee. 5. ver. 13. Thou shalt walk upon the fierce Lyon. etc. Secondly observe, how he calleth upon the believer to cleave unto God's protection by a special faith: and to look well unto his ways etc. 1. ver. 4. He will cover thee under his wings when thou shalt hide, or betake thyself under his featbers. 2. ver. 9 10. Because thou hast set the Lord (which is mine hope) even the most high, for thy refuge: there shall none occasion be given that evil may touch thee. 3. His Angels shall keep thee, in all thy ways. Thirdly, observe with what variety of names and arguments the Prophet setteth forth the nature and qualities of the Pestilence: for he calls it 1. The snare of the hunter. ver. 3. 2. The noisome Pestilence. ver. 3. 3. The fear of the night. ver. 5. 4. The arrow flying by day. ver. 5. 5. The Pestilence that walketh in darkness. verse. 6. 7. The rewardf the wicked. ver. 8. Fourthly, mark what means the Lord useth for our protection in the Pestilence: for the Prophet assureth us, that the holy Angels of God are sent with a special charge and commission from God to preserve his faithful people from evil spirits in the Pestilence. ver. 11. He shall give his Angels charge over thee, to keep thee in all thy ways. ver. 12. They stall bear thee in their hands that thou hurt not thy foot against a stone. And thus far the application. The fourth part of this Psalm is a conclusion, wherein the Lord himself speaketh (as it were) to the heart of the believer, feeding him with sweet promises, and instructing him what duties he requireth at his hands. 1. God's sweet promises are these repeated. 1. I will deliver him. ver. 14. & 15. 2. I will set him up on high, that is in a sure place of defence. ver. 14. 3. I will hear his prayers. ver. 15. 4. I will be with him in troubles. ver. 15. 5. I. I will honour him. ver. 15. 6. I. will give him long life. ver. 16. 7. I will show him my salvation. ver. 16. 2. God requires in his children. 1. Faith. Because he dependeth on me, or embraceth me. ver. 14. 2. Love. Because he dependeth on me, or embraceth me. ver. 14. 3. Knowledge and profession ver. 14. 4. The spirit of prayer. So soon as he calleth upon me I will hear him. ver. 15. The 91. Psalm. verse. 1. Who so * or dwelleth resteth in the secret of the most high, shall abide in the shadow of the Almighty. THE first verse containeth the proposition of the whole Psalm, as is before showed. The sense is this: That he which firmly standeth by faith in the Lords secret Sense. place, that is, under the Lords gracious providence and strong protection, when tempestuous calamities fall upon the world for sin, he shall be graciously preserved as in an almighty shadow. Secret * Latibulum. a place of refuge whereunto a Tremell. man runs from the violence and rage of his enemies: as wild beasts when they are in chase before the hunters, make all speed into their dens and holes for their defence. So much doth the word in the original * Beseter. signify: And so in like manner the prudent man hides himself in God's bosom, when God smites his people with the Pestilence. Pro. 22. 3. shall abide in the shadow: or as the best read, shall lodge all * jithlovam. night in the shadow. Like as wearied travelers much spent with the heat of the Sun and long travel, greatly rejoice when they come to a covert where they may rest and refresh their weary bodies: So the spirits of the faithful, much disquieted with the afflictions of this life, can find their sweet sleep, when they can by a holy faith in jesus Christ, repose themselves as in the bosom of the Almighty. Where first we are to learn, how lovingly ●…bserue. 1. the holy Ghost doth warn us, to cleave unto God, and to persevere in his holy worship in afflictions, in time of trial, wherein the wicked run to any of the creatures, rather than to God, yea sometimes to Satan himself, before they seek any refuge or comfort in the Almighty. Such as rest in the ordinary creatures Four sorts of men in troubles diue●…sly affec●…ed. I●…b. 3. 16. only, are mere Atheists; such as seek to Satan and his arts, are bewitched Papists, Idolaters, and such like. Such as when all helps fail them, are driven at last by their corrections (as job speaketh) to come unto the Lord, are weak in the faith: Such as first seek reconciliation and peace with God by jesus Christ, and then desire a blessing in the use of the creatures, are wise and good Christians. The Prophet saith not, they have a sure defence in war, which have many men, many horses, etc. in famine store of corn and good provision, in pestilence good natural preservatives and curatives: but that such as have a strong faith in jesus Christ, are then greatly blessed, and shall be mightily preserved. Some think it is a light matter to come to God by faith, and to lie down as it were in his bosom confidently in afflictions: But this is one special brand and mark of the faithful, and that which God most desireth, and a point without the gracious assistance of God's spirit, which is not in the power of flesh and blood to practise. There is a notable story 2. Chron. 13. 18. of Abiah and his people of judah: of whom it is said, that they prevailed against their enemies, because they stayed upon the Lord God of their father. And the like we have 2. Chron. 16. 7. of Asa his falling away in his latter age, in his afflictions: first he is said to have run from the Lord to God's professed enemies, the Syrians, and to have made a covenant with them to help him in his wars against the Israelites: at which time Hanni the seer came to the King, and spoke these words: Because thou hast rested upon the King of Aram, and not rested in the Lord thy God, therefore is the host of that King of Aram run away from thee, and thou (verse 9) shalt have wars again. And then the Prophet confirmeth his prophesy by the king's former experience, in the victories the Lord gave him before by faith, when he cried to God in fervent prayer, saying: 2. Chron. 14. 11. Help Lord, for we rest on thee. The Ethiopians and Lubbims, were they not a greast boast, with charets and horse exceeding many? yet because thou didst rest upon the Lord, he did deliver them into thine hands: then he added this notable argument. For the eyes of the Lord behold all the earth, to show himself strong with them whose h●…art is sound towards him. In the like manner he is noted in his sickness not to have sought the Lord in the first place, but the Physician. In all extremities than our first refuge must be by faith unto the true God; for he will be, and must be (if we regard but our allegiance only we owe unto his majesty) first sought for, and honoured before the creatures. I. Question. What benefit, comfort, and rest God's people may receive by faith, in the Pestilence. THe blessed faith of the Saints of God Heb. 11. 6 Rom. 14. Io. 6. 9 is a wonderful supernatural grace, by the which we greatly please God, and without it, we displease him in allthings, without exception. This great grace and gift of God, as it is most needful at all seasons and turns, so most of all in extremities, for if it then fail us, we shall be carried away as with a main sail, from the Creator to the creature, and and we shall fix all our senses upon them, and confidence in them, & forget the great Lord and governor of all the host of heaven and earth. This virtue greatly pleased jesus Christ in his miraculous cures on earth, and doth no less doubtless please him now in heaven. The faith of the Gospel, or evangelical requires; 1. that you believe that the Messias is come: 2. that you believe that jesus Christ the son of the Virgin Mary is God and Man, or God manifested in the flesh, and that very Messias which was to come. 3. that you believe in him, for your perfect redemption. 4. lastly it was required in these which resorted unto him for miraculous cures, that they carried with them a particular faith to be healed, that is a comfortable persuasion of heart, that he both could and would heal them, and such afflicted persons as they prayed for, might be healed. This holy faith I say, greatly pleased Christ in earth, and shall prevail with him in heaven also for all mercies and blessings to the world's end. And the contrary sin did hinder many graces streaming sweetly from him unto the jews, and so doth still to all unbelievers among the Gentiles. This the Evangelists tell us, where they say, that when he camo to Capernaum his own Country, He did not many works there, for their unbeleefes Math. 13. 58. Mat. 6. 5. Mar. 16. 14 Luk 8. 25. sake: And another saith, He coul●… not there do any great works for their unbelief, and that he marveled at their unbelief, We see then how infidelity may keep●… back from us jesus Christ with all his riches. The faithful ever returned from his Majesty both sweetly comforted with his blessings, and graciously strengthened with his loving commendations. The Centurion which came unto him in Capernaum, with a good heart and a sound faith, Matt. 8. 10. 13. first he received this blessing, Go thy way and as thou hast believed, so be it unto thee, and his servant was healed the same hour. Then followed this comfortable commendation: verily I say unto you, I have not found so great faith even in Israel. Again, the woman with the bloody Issue, she received many mercies from jesus Christ; first this comfort, he calls her Daughter; secondly this blessing, the issue of her blood Matth. 9 22. was stayed and healed; thirdly, this commendation, Daughter be of good comfort, thy faith hath made thee whole. Again, two blind men cry to be healed: he asked them of their faith, Believe ye that I am able Math. 9 verse. 29. to do this? they said, yea Lord: and then he said unto them, according to your faith be it unto you, and they were healed. Of a Cananitish woman it is written, that she was most earnest with Christ: and she is at last graciously comforted, first with this commendation: O woman great is thy faith, be it unto thee as thou desirest: secondly Matth. 15. verse. 28. Mar. 10. 15 Luk 8. 50 with this blessing, Her daughter was made whole in that instant. The like commendation and comfort received the blind men in jericho, and jairus when Christ cured his Daughter: Fear not, believe only and she shall be made whole. Here I demand whether God's minister●… and good people now, may not receive as great mercies and blessings, as well corporal as spiritual, by faith, as the people of the jews did, when Christ was conucrsant with them on the earth? We know, his knowledge, his love, his mercies are not diminished or changed, his power and might is the same, and more glorified. Surely then that which letteth the free course of his graces and mercies from us, must be in our selucs, ignorance, hardness of heart, and great infidelity. Cyprian saith, in his time, he and his brethren did wonderfully convince Idolaters, confound Satan and all his practices, cast out devils, and heal the possessed, by faith, prayer, and fasting, etc. Et velexiliunt statim, velè vanescunt gradatim, prout fides patientis adiu●…at, etc. The wicked spirits (saith he) 4. Tractat de Idolorum vanitate. either sly away presently, or vanish away by degrees, as the patient's faith helpeth, and as he which healeth hath grace to prevail with God. I know that miracles are past, and that the holy word is sufficiently confirmed: notwithstanding, the Lord ceaseth not to bless his own ordinances, and to grant many mercies to the faith of his holy servants, as hereafter in an other question shall be showed. Now, whereas we see often God's good people in grace to be smitten with the Pestilence, Leuit. 26. Deut. 28. this hath troubled many, that these great plagues should light alike upon good and evil without difference: this caused jobs friends to account him an hypocrite. First I will answer this in Cyprians words. Movet quosdam, quod aqualiter cum gentibus nostros morbi istius valetudo corripiat, quasi Serm. 2. de mortal. adhec crediderit Christianus, ut & immunis a contactu malorum, noundo & seculo foeliciter fruatur, & non omnia hic adversa perpessus ad futuram laetitiam reseruetur. Many think it strange that this mortality smiteth alike our brethren with the Gentiles: as if a Christian did believe to this end, he may with hearts ease in this present world be free from all evils, and not rather, that after he hath suffered here all sorrows, he might be reserved for those toys which are to ●…ome. Again I say, God's best children may fall into proud sins, as Lot into drunkenness and incest, David into murder and adulteries, Peter into blasphemies: And therefore the curses of God's laws as crosses, are often inflicted upon them. And as the Lord doth chastise for sins past and present, so he doth prevent by great rods great sins whereinto we might fall, if we were no●… greatly humbled. This may best be demonstrate by the holy precedents of the Scripture. It is storied Luke 13. 10. that Christ teaching in a Synagogue of the jews on 〈◊〉 Sabbath day, there was there a woman which bade a spirit of infirmity eighteen years, and was bowed together, and could no●…●…ift up herself in any wise. When jesus saw her, he called her to him, and said: Woman thou art loosed from thy disease: and he laid his hands on her, and immediately she was made strait again, and glorified God And the ruler of the Synagogue answered with indignation, because that jesus ha●… healed on the Sabbath day, and said vnt●… the people; there are six days in which men ought to work, in them therefore come and be healed, and not on the Sabbath day. Then the Lord answered him, and said, Hypocrite, doth not each one of you on the Sabbath day, lose his ox or his ass from the stall, and lead him away to the water, and ought not this daughter of Abraham, whom Satan hath bound eighteen years, to be loosed from this bond on the Sabbath day? here thou hast a faithful daughter of Abraham tormented by Satan in a most strange malady for many years. The like Math. 9 2 we see in the good man sick of the palsy, indeed a most dangerous palsy, commended for his faith, and such as carried him to be healed. In like manner God's children have in all ages been smitten with the Pestilence. David hath left unto the Church a Psalm of remembrance, that God's people may for ever learn instruction by his chastisements. The best Interpreters are of judgement, Psal. 28. David smitten with the Pestilenee●… that he was sore afflicted with the Pestilence: the symptoms and signs of this evil appear in his mourning: he saith, there is nothing sound in his flesh. 2. His wounds are rotten. 3. He is bowed and crooked with the pains. 4. His rains are full of burning. 5. He crieth for the pain of his heart, Where this evil flieth (saith Galen) like a Dragon. Lastly he saith: His lovers and friends stand aside from his plague. It is most like also that Hezekiah was smitten with the Pestilence, 2. Kin. 20. Heb. for he was deadly sick for the time, & then it is said, the figs healed him of the bile or carbuncle. Most grievous was the pestilential plague which Ioh had, and so noisome was it, that as it befell David, his lovers and his friends (which were no counterfeit friends, for they came indeed to minister spiritual comforts to him) they stood aside from him seven days, & partly for sorrow, partly no doubt for fear of contagion, did not approach near to any familiar communication as they purposed. Master Beza that blessed servant of the In the argument of this Psalm. Lord, and light of Christ's Church, was humbled four times and his family, as he confesseth himself, with the Pestilence. Again, the plague of leprosy was no less grievous and noisome than the Pestilence, for that it would in a strange manner, pierce Leuit. 14. 37. Num. 12. into the stone walls, and very contagious was it: yet the good woman Miriam Moses sister, was grievously chastened for her sins with this plague, seven days together. At Alexandria there was a very great famine and plague at one time, (for famine may breed the pestilence, and pestilence brings famine, and wars bring both). This plague consumed multitudes of people, and many good Christians; for when the Heathens fled, the Christians in a wonderful compassion & mercy, buried the dead, which otherwise were devoured and torn in pecces of dogs, and so were many good people poisoned with that infection and died, as Eusebius writeth. Lib. 7. cap. 11. Thus than we see Gods good children chastened in this present life, with the same rods with the wicked. For like as the father in the family giving correction to his servants, if any of his children more untoward and disobedient than the rest, be near his hand, he will happily sinite him also with the same rod, and yet love him as his child, and not as a servant: even so the Almighty in the pestilence, and in a general visitation upon a City, Town, or Country, he lays otherwhiles the same rods upon his dear children wherewith he consumes the wicked. And yet all shall work together for the good of them which fear him. Rom. 8. 28. For howsoever our Lord and master in his anger, otherwhiles takes up against us the same scourges which he hath prepared for the ungodly, yet assuredly he will give us but his fatherly correction, and he will cause us to understand, that all the chastisements of this present life, are not worthy the great glory, the sons of God shall receive in the life to come. here let us daily with jeremy, in our visitations, cry with open mouth; O Lord take me jer. 15. 15 not away in the continuance of thine anger. The Psalmist saith, he casts forth signs of his fear, anger, indignation, and wrath, when he smites a people with the Pestilence. Psal. 78. 49. And let us strive mightily to be comforted, and to rest patiently by faith in jesus Christ. First let us endeavour to receive by faith an answer from God's spirit, that our sins are covered and pardoned, and Psal. 32. 5. Luk. 7. this answer shall more revive and comfort our hearts, than all the cordials in the world can revive the spirits or any parts of the outward man. Secondly, let us mightily call for the confirmation of our faith, that Heb. 10. 35 we may have patience, The daughter of God, Patientia Dei alumna, saith Tertul: for Tertul. de patientia. this is a sovereign preservative against this evil; for want of this, unbelievers are like birds in lime or snares, which the more they strive to escape, the more they are limed and snared. It is wonderful what comfort and courage, faith by patience may Heb. 11. 3●… 32. 2. Chron. 14. 16. work in all true believers. This kept Asa when 20000. Ethiopians came about him to devour him: he was greatly environed & had a strange deliverance. This comforted David when he was ready to be stoned, God gave him great courage, He comforted 1. Sam. 30. 6. Hest. 4. 14 himself in the Lord his God, and received a wonderful deliverance. Likewise Hester in her most dangerous attempt, for the preservation of God's people. Hannaiah Mishael, Dan. 3. 17 and Azariah, and all the Martyrs of God in the world, were ever encouraged by faith patiently to bear for the truth sake Heb. 11. all the tortures & torments which the world could lay upon them. So let us in the like straits whatsoever, of wars, famine, and pestilence, cast ourselves by faith into God's bosom, and desire that by patience we may possess our souls 2. Tim. 1. 12. in peace: and say with P. I know whom I have trusted. Faith in God's providence, and faith in the redemption go together. We can never truly trust him with our bodies, if we trust him not with our souls. And again, if we doubt of his favour in earthly things, we must needs much more doubt of the same in heavenly things. Trial of our faith in God's Providence. 1. If we do not in the good day and in prosperity, attend well the mean, of salvation, and store up on souls with comforts, we shall be empty in the evil day when it cometh. 2. If we be not sust persuaded that all evil inventions & corrupt imaginations, either bred in us by our own corruption or injected into us by the malice and craft of men or Angels be grievous a Goe 56. Pro. 12. 2 Io. 14. sins before the Almighty: 2. if we do not mourn for our secret thoughts, b Act. 8. & inward backsliding & falling from God: 3. if this holy mourning cause not in us a holy hatred c c Ps. 119. 112. & detestation of all vain shifts, and wicked inventions of the world, we shall not possibly stand in the evil day. All profess an asfiance & trust in God's providence, but unless they trust in his word, their rest is vain, and will deceive them in the evil day. A man must therefore with David; Psal. 119. 114. say on this wise: O Lord thou art my refuge and shield; that is, I rest on thy providence: but note the evidence of this faith, and my trust is in thy word: for he that doth not know, believe, rejoice, & trust in God's word, he can have no faith in God's providence. God promiseth things temporal & d 2 miT 4. 7. things eternal: his word contains general promises, and particular promises for all wants of body and soul: general, as joh. 1. Heb. 13. 56. I will never leave thee, nor for sake thee: The believer must answer in heart: o Lord thou art my refuge, and my trust is in thy word: particular for wants, Ps. 34. 10. They which seek the Lord shall want nothing that is good: To which Psal. 56. voice answer with a believing heart: O Lord thou art my refuge, & my trust is in thy word. 4. If we have hope in God's providence, we must take heed that we indent not with the Lord for any thing, but simply give up ourselves to him, seeking God's grace at all t●…mes and with all our hearts, and let us ask other things as pleaseth him: for when wegive these outward things to the Lord, them will he soon give them to us again. Thus did David in his affliction 2. Sam. 25. 26. If the Lord say, I have no pleasure in thee, behold, here I am, let him do to me as seemeth good in his ey●…s. 5. We may not ask earthly things as signs of his favour, neither must we esteem the want of these things as tokens of his displeasure. THE 2. LECTURE. Verse. 2. I say to the Lord, O my defence and my fortress, my God is he in whom I trust. HEre the Psalmist speaketh of his own sait●… and experience, desiring thereby to teach and confirm others. The The second part, or confirmation of the former doctrine by an argument of experience. sense is this: Let the men of this life seek rest and comfort where they please, I am thus resolved & have purposed, in all troubles, plagues, etc. first to fly unto the Almighty shadow of gods most graciou●… protection. And as I believe, so will I speak in my heart before God, and with my mouth before men, that the Lord is my fortress: and the God in whom I will trust. O my defer. e. The word signifieth a place of refuge to shelter ourselves in a great tempest, q. a. I will seek my protection o Lord under thy wings. And my fortress. The word signifieth a place of defence in wars. Thus by many metaphors the Prophet desires to assure us, what a sure refuge God is unto his faithful people in all their troubles. In whom I trust. On whom I set all my rest: and not on the secondary causes, or external means on which all unbelievers stay themselves, and therefore if these fail them, they despair or be at their wit's end. jer. 17. 5. Cursed be the man that trusteth in man, and maketh flesh his arm, and withdraweth his heart from the Lord. And continually. Ps. 40. 5. Blessed is the man that maketh the Lord his trust. In this verse we may observe a good mark of a true believer to run to God, when most men run from God, as in all extremities we daily see. It is a most hard point to practise to divert from the common road of the wicked in evils, and to betake ourselves to gods help and holy ordinance. The men of this world live daily by examples, but we must live by faith, we must be resolved as was jofhua, howsoever other men make choice for Habak. 2. 4 their gods and religion, yet (saith he) I and mine house will serve the Lord And as David Chap. 24. 15. here saith: let the profane multitude of unbelievers, run to the creatures in their necessities, forgetting the Lord of life, yea some to the means he utterly forbiddeth, and others not a few, to the mere professed enemies of God, to Pagans and Idolaters, as often did the Kings of Israel and judah; yea to Satan himself, as all such do which run to the devilish faculties of witchcraft and sorcery: as the Egyptians when they were smitten with sundry plagues, they sought to their wizardly priests and conjurers, so the Chaldees, Babylonians, Saul, Manasses, Nero, ●…ulian, and such like in all ages. The hypocrites judgement and practice is clean contrary to this holy canon here taught us, for he thinks it never safe to walk that way which most men tread not: of the way of the multitude, it is said, Many si●…de it and like it, but the end is destruction. Luk. 1325 Mat 7. 13 The 2. thing to be noted here, is how he laboureth to teach others by his example. observe 2. This is a singular good way for teachers to convert and confirm souls, by speaking unto men of their own sense, and experience of their faith. I find saith he by most comfortable experience, that they be safe which are in the Lords secret chamber, and under his almighty shadow; I mean such as make God their castle and protection, and boldly cry unto him, that they depend upon him, trust and rest in his almighty providence. This is the best way to teach the ignorant, and to convert sinners unto God, by our own faith, feeling, experience and practise: of this we have many sweet precedents in scripture. This Prophet when he hath received any spiritual comfort and instruction, he is ever ready to communicate unto others, what graces he hath receceived, and how to come by them. Having received inspeakable comfort in the free pardon of his sins. Ps. 32. v. 5. he saith, v. 8. I will instruct thee and teach thee the way that thou shalt go. And Psal. 51. he showeth how greatly God is delighted, that we Verse. 12. should teach others, what benefits we have received. I will teach thy ways unto the wicked, and sinners shall be converted unto thee. This manner of teaching the Apostle thinks most effectual and profitable, and therefore he useth often in his own example, to teach others great mysteries of religion: as of the dangerous conflicts between the flesh and the spirit, Rome 7. and 8. of the virtue and great ●…fficacie of Christ's cross, death, and resurrection, Gal. 6. 14. 15. 16. Rom. 66 How greatly the faithful esteem of jesus Christ and his Gospel, 1. Cor. 2. 2. Phil. 3. 8. 9 And the Apostle thinks also this way best to consort others in afflictions, for thus he writeth: Blessed be God, even the father of our Lord jesus Christ, the f●…ther of all 2. Cor. 1. 3 4. mercies, and the God of all comfort, which comforteth us in all our tribulations, That we may be able to comfort them which are in any affliction, by the comfort wherewith, we are ourselves comforted of the Lord. The use of this doctrine is this: every man to stir up himself to be mindful of his brethren, to pe●…orm spiritual duties unto them of instruction, admonition, exhortation, etc. as their state and condition shall require. And to this end, to beg of God as a loving and a merciful spirit, so specially the spirit of wisdom and judgement, that we may know how to speak a good word seasonably unto him that is wearied with his afflictions. Es. 50. R. v. 4. Pro. 25. 11. Verse. 3. Surely he will deliver thee from the snare of the hunter, and from the grievous Pestilence. * or Pestilence of sorrows, or m●…st noisome. The third part of this Psalm or application of the former doctrine here begins. Here the Psalmist laboureth to apply the general doctrine of the first verse, and what he hath spoken of his own saith and experience in the second verse, unto the present calamity which was upon the jews in his time; and he striveth to persuade every one of the faithful, that they shall be delivered from the flying Angel, which like a hunter ranged throughout all jury, destroying so many thousands with the grievous and deadly pestilence, if they sly by faith, far above the secondary causes unto the Lord's providence, and holy protection. 1. Here learn, how that we must endeavour with all our might to strengthen one an others faith in calamities. Dost thou believe? canst thou believe? All things are possible to him that believeth. Wilt thou lie down in the shadow of the Almighty, surely he will deliver thee. 2. The Pestilence is here called the snare of the Hunter, because the Angel which was sent from the Lord, like a Hunter or a fowler, strangled & slew many from Dan to Beersheba throughout all that kingdom with the Pestilence. And it is not unfitly compared unto a snare, for that it catcheth suddenly, some walking, some feeding, some sporting, some waking, some sleeping, as we have seen by our experience. The Pestilence is here said to be noisome, grievous, and painful. The word noisome, or grievous, is in the original a word of the pl●…n. & signifieth griefs. So the plur. n. is used for the superlative degree. q. d. the most grievous pestilence: so it was in elder times unto David, Heze jah, and job, and so it is unto this day in such as are smitten, we see and know daily by their complaints. Verse 4. He will cover thee under his wings, and thou shalt be sure under his feathers; his truth shall be thy shield and buckler. Here the Prophet applieth unto the believers spirit and conscience, the same gracious promise of protection, in other most sweet rearines, and familiar speeches. When men are dulled with griefs, sorrows, and calamities, they will hardly admit any consolation: for this cause the holy Ghost here so often repeateth the same promise of mercy and comfort unto us. The metaphor of the Hen covering her young with her wings and feathers, is no less comfortable than familiar. Our Saviour liketh it, Math. 23. 27. The like is also used, Exod. 19 4. I have carried you upon Eagles wings, and have brought you unto me. The metaphor wherein he compareth the truth of God's promise unto a shield and buckler in the wars, is thus understood: Like as the shield and buckler covereth our bodies from the strokes and darts of our enemies: so the holy promise of God's protection and deliverance received by faith, strongly confirmeth our hearts to receive any calamities or plague, and to rest confidently, as out of all danger in God's almighty shadow. So is Gods promise called, Pra. 30. 5. Every word of God is pure, and a shield to those that trust in him. Here note, that whereas before he said, the Lord to be the most sure protection of his people, he ascribeth now that protection here unto God's truth, that is, the revealed promise of God, because the Lord ca●… no other way be found, but in the word o●… promise, neither can our faith receive him by any other means. So then, such as seek●… him without his word, shall never find him to their comfort. Psal. 119. 114. 2. Question. Wherefore the Lord smiteth his people with the Pestilence. THE Books of God give the Pestilence many names, some proper, some borrowed and metaphorical, which may help us with some light to discern the causes of this terrible destroyer of mankind. First, the most sit and significant name in all the Scriptures, is given it in the third verse of this Psalm, Deber havoth (a) a Pl. n. for superlati●… plague of sorrows, or a plague of griefs and torments, for that it is both most noisome and painful, as our experience teacheth us. The same word is used, Exod. 5. 3. where it signifieth in like manner the Pestilence. But Exod. 9 3. the murrain which fell upon the beasts of Egypt. Because the murrain and the pestilence destroy both man and beast alike. Secondly, it is tropically called, The hand of the Lord. 2. Sam. 24. 14. jad jehovah. Because the lords power and might more appears & is more manifested in this I do not ground this upon the metapho●… great evil, than 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. Thirdly, the Pestilence in this Psalm hath sundry names, Pachadlaiilah, the fear of the night, from the effect, for that it causeth many sears in the night. So David, Psalm 38. (2.) (b) Chets, an arrow flying by day, because it strikes * Mortalibus miserabile hoc imprimis est, impendentem tantam perniciem ne odore quidem sentire nos posse. Fernel. 14. c. 1 1 King. 8. 37. suddenly, it is swift and deadly. (3) Verse 6. (a) Destroyer, again, walking in dark places, no light can help us to discern this contagion this evil spreads itself so closely, and so darkly. (4.) Verse 6. Kereb, which word signifieth again destruction or ruin, or as some say, the biting of a wicked spirit. ve. 10. (5.) Negang, a plague, a scourge, a whip, because it is the Lords great scourge for the correction of his people. (6.) It is named also, 2 Sam. 24 21. 25. Magephah, which signifieth great smiting, and grievous beating, of Nagaph, to smite and beat to death. The holy Ghost in all his speeches concerning this sickness, seemeth to desire to list us up above the secondary causes, to look upon the Lord, and to fix and fasten all our senses upon him. Thus David speaketh, Let a 2 Sam. 24. 14. us fall now into the hands of the Lord, for his mercies are great. And the Lord is said to b Ezec. 14 19 Leuit. 26. 25. Num. 14. 12 send the Pestilence as it were a meslenger and executioner of his justice: And to meet c Exo. 9 15. Ezec. 38. 22. 11. us with the pestilence. Exodus. 5. 3. And to smite with the pestilence, jer. 29. 1●… & to plead against his enemies with the Pestilence, and to persecute with the Pestilence. Whersore when, and wheresoever we see this hand of God, let us remember that the destroyer is sent from God, to smite us for our good, if we fly unto his mercies, for they be great, as David speaketh, but for our just confusion, if we abide still in our sins, and rest upon the creatures, for now we must list up ourselves to look on him which smiteth, pleadeth, and persecuteth us for our sins most justly, as we have deserved, because we would never acknowledge his hand, power and might, in his other ordinary, fatherly, Causes of the pestilēc●… and gracious chastifements upon us. Now for the causes of the Pestilence, the Physicians (who ought to guide us in this argument) here some sweat much and gain little; others either overboldly fly up to constellations, or too negligently ascribe it to secret causes. They all say, that it is an What the pestilence i●… infectious poison, deadly enemy to the vital spirits, with all speed flying into the heart the castle of life, but whence it cometh, whereof it ariseth, and wherefore it is sent, in these causes they confess their ignorance. First, they say it is not bred of any elemental quality, cold, hot, dry, moist, but Fernelius Lib. de abditi. Sed a venenato inquinamento acrei infuso. 〈◊〉 by quos s●…pe dixi causam occultam habere. doth proceed of some venomous pollution which is spread in the air. Again, saith he, These be the maladies I have said often, they have some secret cause. And whereas some deem the scorching heat of Summer to be some cause of this evil: he answereth, first every hot disease (as the Plague) is more dangerous and grievous in hot times then in cold. Secondly, that it is known by observation, that the hottest Summers have been without all manner of plagues, and that sometimes it hath Wherefore the plague is more grievous in summer than in winter. begun in Winter, and ceased in Summer or Autumn. Thirdly, if any say that it is bred of rotten exhalations, which abound in unsavoury places of great cities, he answereth, that it is found likewise to pester the people also, which inhabit the most sweet and savoury regions that can be, and in the most temperate season. Again he he saith, Sunt pestilentiae semina usque adeo occulta, etc. The first causes which breed the pestilence are so unknown, so in●…isible, and so strange to all our senses, that we are altogether ignorant of them, and they smite us when we think not of them, neither can they ever be espied but by their effecies and events. Again, he speaketh wittily of rotten and unsavoury airs. Ea Epidemio●… quosdam morbos inferre solet, nunquam tamen sola pestilentes: ad pestilentiam interdum confert, & incrementum addit, at non illam excitare potest: sed causae altioris hoc opus est. The putrefaction of the air (saith he) which ariseth of unclean streets, etc. it may cause some of the common & ordinary diseases among the people, but this alone can never breed the Unsavoury streets give strength to the Pestilence. Pestilence. This giveth greater strength to the contagion, and increaseth it, but cannot beget this evil; the Pestilence is an effect of some higher power. Thus than we see these learned Physicians to confess their ignorance in the causes of this most grievous sickness. The most they can say is, that it is a poison sent into the air, which poisoneth and killeth men in a strange manner: and it is not to be forgotten, that this man sendeth us above nature and secondary causes unto an higher power; that is, I think, to speak with the Scripture, to the mighty hand of God, as we have before showed. Where the Physician faileth and cannot proceed to discover the causes of strange and incurable diseases, it were no disgrace for the best of them, to entreat the religious and learned Divine to reach forth his helping hand. It were happy in Church and Commonwealth if men were so linked together in hearts and affections; for that Arts and Sciences liberal and common, are so conjugated and tied together, that they have continual reference one to an other, and can never well want the help one of an other. Now to return to our purpose, these three questions may here be considered. 1. What moves Almighty God and our most merciful Father, to smite his people with the Pestilence? 2. By what instruments he useth to smite his people in the Pestilence. 3. To what end the Lord thus smiteth his own people in the Church with the Pestilence: and what use we are to make of this, and of all kinds of afflictions? To come then to the Book of God: first let us learn I say, wherefore the Lord hath sent in all ages this destroyer into the world. And next we will in like manner consider of the instruments and means whereby the Lord poisoneth the Elements, and so smiteth man with the Pestilence. And lastly, to what end he thus proceeds in execution of his fearful judgements. The causes which move the Lord to persecute the world universally with the Pestilence, are the intolerable sins of men: and in the Church these special impieties and wickednesses which follow, as motives, and causes of this evil, are offered unto our wise and godly consideration. First I find, that ignorance, contempt, The first cause of the pestilence. and negligence in the pure worship of God, causeth the Lord to smite us with the Pestilence. Moses saith to Pharaoh, Exod. 5. 3. Let us go three days journey into the wilderness, and sacrifice unto the Lord our God. Then he addeth this reason. Lest he bring upon us the Pestilence or sword. Contrarily, to the true worshipper it is said, The Lord shall bless thy bread and thy water, and I will take away all sickness from the midst of thee. A second cause is infidelity and rebellion against the word, and the holy ministry Exod. 23. 25. The second ●…ause of the Pestilence. of the same. Thus saith the Lord, Num. 14. 11. 12. How long will this people provoke me●… How long will it be ere they believe me? Here is the cause: I will smite them with the Pestilence: Here is the effect. A third cause is this, to trust to the creatures The third cause of the Pestilence. in extremities, and not in the Lord: as to men and armour in times of war; this was David's sin, for it is said, Satan stood up against Israel, and provoked David to number Israel. 1. Chron. Chap. 21. verse. 1. Here is the cause: So the Lord sent a Pestilence, and there feli of Israel seventy thousand men, verse 14. Here is the effect. Contrary unto this sin is the patient resting of the faithful upon god in aducisities, to whom it is said, Who so dwelleth in the secret of the Psal 91. Verse. 1. most high, shall abide in the shadow of the Almighty. A fourth cause we find is spiritual and The fourth cause of the Pestilence. corporal whoredom, and all superstition whatsoever: of this cause Moses writeth, Num. 25. and David Psalm 106. 28. 29 They joined themselves unto Baal-peor, and did eat the offerings of the dead: thus they provoked God to anger with their own inventions: thus far the cause, the effect. And the Plague break in upon them. A fifth cause is blasphemy, and all the profanation of the most great and glorious name of God, and the want of a due fear and reverence in his worship according to his name, power, and majesty. If thou wilt not fear this glorious and fearful The fifth cause of the Pestilence. name of the Lord thy God. (Here is the cause, want of reverence of God, and all that is contrary to this fear, all profanation of this great name of God) the effect followeth, Then will I make thy plagues wonderful, Deut. 28. 58. and the plagues of thy seed, even great plagues, and of long continuance, and sore diseases and of long durance, all the diseases of Egypt, e●…ery plague, etc. A sixth cause, is the graceless contempt The sixth cause of the Pestilence. of the holy word, and of the messengers and Ministers of the same. Thus saith jeremy, to the jews in jerusalem, which would not be taught by God's word, and despised the Prophets of God, chap. 29. 18. I will persecute them with the sword, with the famine, and with the Pestilence. Here is the effect first, the cause followeth, because they have not heard, I. obeyed my word, saith the Lord, which I sent unto them by my servants the Prophets, etc. In the seventh place all the sins The seventh cause of the Pestilence. of Sodom, pride, fullness of bread, want of mercy, idleness, etc. may be numbered. These caused the famine, wars and pestilence in Zedekiahs' miserable kingdom. Ezech. 16. 46. 47. and jere. 29. 17. 18 And the eight cause, is the affliction & grievance of God's people, tire and Sidon they shall be smitten from the Lord with the pestilence, saith Ezechiel, for afflicting God's people. I will Chap. 28. 23. The eight cause of the Pestilence. send her pestilence and blood into her streets, the cause is added, they shall be no more a pricking thorn unto the house of Israel, nor a grievous thorn. Eusebius speaking of the famine, wars, and pestilence in the East parts under Maximinius, and at the same time in Rome and West parts under Maxentius, he showeth the cause in these words, Quis autem, sicausam tantorum malorum inquirat, Euseb. lib. c. 16. persecutionem adversus nos motam causae loco assignare dubitaverit, etc. Who shall doubt to affirm, that the persecution or affliction of God's Church and people, was the cause of all the evils that fell upon the world under those two Tyrants for ten years space, for when they gave liberty to the Christians their plague ceased. To the same purpose he writeth again in the same Dis. 9 1. 7. 8. story, showing how all the calamities which came upon the world, they are sent from God, for the affliction of his people. Let the ninth cause be the abuse of the holy Sacraments, as in general of all diseases, so no doubt one especial of the pestilence. Thus the Apostle speaketh: For this cause, meaning the abuse of his Sacrament, first many are weak: secondly many are sick: thirdly many are asleep, i dead already. I. Cor. 11. 30. This also is a general impiety, which hath overspread City, Town, and Country: for Saboths and Sacraments be exceedingly profaned, by reason of the blind ministry of the land. Christ is not preached, his divine mystries be not opened to the people. The precious and the vile are alike accepted to the lords Table. The idolater, and blasphemer, the murderer and bloody man, the adulterer and whoremonger, the usurer and oppressor, are thought worthy men, to sit and feast with jesus Chaste. The tenth cause: the Lord jesus saith, the Pestilence is one of the messengrs of his coming. These messengers some of them are long before, Luke 21. verse 12. as persecution for the Gospel, Before all these they shall lay hands on you, etc. Some not long before, as famine, wars, Pestilence, earthquakes, etc. verse 9 But after these the end followeth not by and by, some shall be even in his coming, verse 26 the powers of heaven to be shaken, the Sun to be darkened, the Matth. 24. 29. Moon to lose her light, the stars to fall, the whole frame of heaven to pass away with a noise, 2. Peter 3. 10. the element●… and the whole earth to consume away with heat, and lastly, the great sign of the son of man shall appear. The Plague then in these times is the sword of revenge, drawn forth against all nations, when the Lord sendeth it for the contempt of the Gospel of jesus Christ, and to proclaim unto men, that if the execution of this judgement cannot prevail against their security: the Lord himself cometh speedily to the general judgement, to sweep away all sinners from the face of the earth, and to cast them into a place of torments: where they shall have plagues, far exceeding the plagues of Egypt, not only in body but also in mind, not for a day or two, but for ever. They shall have plagues without end. The eleventh cause. If any yet would The eleventh cause of the Pestilence. know wherefore the Lord sweepeth away so many thousands in the world among Pagans, with this besom of destruction, let him take a view of the plagues of Egypt, most terrible and dreadful, for besides the revenge of his people, the Lord mentioneth often another cause, namely the manifestation of his power and might, which he will have known, as by his mercies among his people, so by his fearful judgements upon his enemies, Exod. 7. 4. and 5. By great judgements the Egyptians shall know that I am the Lord Chap. 9 14. I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people, that thou mayest know that there is none like me in all the earth. The twelfth and last cause, may be this again in the Church, & among God's people, the revenge of the covenant of the Lord, for where the lords Lieutenants and keepers of his covenant the magistrates are slow to draw forth the sword of justice, there the Lord telleth us he will draw forth his own swords of famine, wars, and pestilence. Leuit. 26. 14. 15. If ye will not obey me, nor do all these commandments, and if ye shall despise mine ordinances, either if your soul abhor my laws, so that ye will not do all my commandments but break my covenant, etc. verse 25. I will send a sword upon you, that shall avenge the quarrel of my covenant: When you are gathered in your Cities, I will send the Pestilence among you. Deut 28 15. If thou wilt not obey the voice of the Lord thy God, to keep and do all his commandments, etc. verse 21. The Lord shall make the p●…stilence cleave unto thee, until he hath consumed thee the Lord shall smite thee with a consump●…on, and with the fever, & with a burning ague, etc. verse. 27. the Lord will smite thee with the hotch of Egypt, with the ●…rods and with the scab, and with the ●…ch, that thou canst not be healed. Now then condering the premises, may not we here out of the Lords book more The conclusion. certainly declare the causes of the pestilence than the learned Pl●…an can do? and let us not now think it strange, that the Lord so smites us in a short and light plague, but rather let us admire and extol his mercies with all the praises we can: for considering the gross ignorance, the great Atheism, the beastly epicurism, the profane blasphemies, These sins reign in every City, town, and hamlet, and yet the watchmen are a sleep, the Lords covenant is broken, the watchmen regard not, and therefore he will avenge the quarrel of his covenant, by th●… Pestilence. the wicked perjuries, all the intolerable profanations of Gods holy name, the abuse of the lords sabbaths, the great contempt of God's holy ministery, word and Sacraments, uncleanness, adulteries, incest, fraud, deceit, usuries, and all manner of oppressions, with infinite more sins amongst us, is it not a most admirable and miraculous mercy that we be not continually consumed with all the judgements of the Almighty? within these few years, the Lord first began with a famine which sinote all the parts of the whole land, not long after he made us all to tremble with the sight of a most bloody Nation which came to devour us: now in the last place, he hath called us by Pestilence, to a sin●…ere Anno. 1587. Anno. 1588. Anno. 1592. obedience unto his Gospel. The first judgement was soon forgotten●… the second hath given us no instruction. The Lord grant this third and last of the Pestilence, may open the eyes of his people. Great plagues and judgements, argue great sins assuredly, and great sins call for great judgements. I conclude this question with the wise man's golden sentence, Though a sinner do evil an hundred times, and God prolong his days, yet I know that it shall be Eccle. 8. 11. 12. 15. well with them that fear the Lord, and do reverence before him: but it shall not be well to the wicked, he shall be like a shadow, because he feareth not before him. THE 3. LECTURE. Verse 5. 6. Verse 5. Thou shalt not be afraid of the fear of the night, nor of the arrow that flieth by day. Verse 6. I mean the Pestilence that walketh in the darkness, and of the Plague that destroyeth at noonday. TO pass over the allegories, of which some are not unprofitably, nor unfitly here understood by divers of the learned Interpreters, I think it sufficient, to commend unto God's people that sense only, which the scope of the whole Psalm●… leadeth me unto. I understand here therefore in all these sweet promises, by all these metaphors, and borrowed speeches, that great evil which the Prophet before, verse 3. in natural and proper terms hath called Deber havoth, The grievous Pestilence: or the pestilence of griefs, that is most grievous. In the fifth verse, The Pestilence hath two fit names, 1. The terror of the the night, a metonymy of the effect for the cause, because this sickness breeds many terrors & fears in the night. 1. Because the night is a solitary time, and solitariness doth increase fears. 2. Because of the darkness of the time; for as all light brings comfort and boldness, so all darkness works fear and discouragement in the sound, much more in the weak, and now most of all when a man is ready to walk into the valley of the shadow of death, where is wont to be always some agonies, and great causes of fear, Psal. 23. 3. 4. 3 The night breeds fearful dreams, which in time of the Pestilence increase terrors. job in his affliction crieth out because he is terrified with the visions of the night; When I say my couch shall relieve me, my bed job. 7. 13. 14. 15. shall bring comfort, in my meditation, than fearest thou with dreams, and astonishedst me with visions, my soul chooseth rather to be strangled, and to die, then to be in my bones. When the Lord mindeth to amaze his enemies with any terrors, he poureth his judgements upon them in the night season: Note what sundrv effects this fear wrought in Phatoh and all his subjects. when he would shake all Egypt, he slew one, even the first borne in every house in Egypt, at midnight; and it caused a dreadful crying and lamentation throughout the whole land, Exod. 12. 29. 30. 33. It was the night time when the Lord slew 185000. 2. King. 19 35. in Senacharibs camp, that so he might beat down the great insolency of that proud enemy of his people. First, the Pestilence is called, the arrow that flieth by day. So David called it, Psal. 38. For that it comes invisibly, if men be not well sighted they can hardly discern how it flies. Secondly, for that it comes swiftly, a man can hardly avoid it. Thirdly, because it strikes suddenly, as an arrow doth when men think least of it, sometimes in their mirthmaking, feasting, gaming, etc. Fourthly, an arrow if it come near the heart, gives a deadly wound; so this evil if it come once near the heart, the Physicians confess it incurable. In the 6. verse. The 2. trophies set down verse. 5. are expressed verse 6. He delivers his meaning in plain terms, which he had uttered before, verse 3. and 5. in metaphors and in borrowed speeches: The Hebrew hath in verse 5. The fear of the night, the arrow that flieth, etc. then the verse 6. The Pestilence, so that we may very fitly add the word (I mean) or I understand, the better to express the Prophet's mind. It is said again, 1. that the Pestilence walketh in the darkness, 2. that it destroyeth at noonday. The pestilence, as some of judgement avouch, is more violent in the night then in the day, & at midday, then in any other part of the day. First for the night, the air is made more gross and thick, with the coldness of the night, and then the strong contagious poison spread in the air, being driven together (as in the generation of meteors, thunder No wisdom in time of Pestilence to walk in the airs of night. and lightnings in the middle region of the air) it is made more violent and deadly where it lighteth or smiteth any man. Secondly, where it is said to destroy at noonday: the cause of this (they say) is for that in the day, the pores of our bodies are opened, and then when the Sun is in the highest pitch of the meridional line, most open in all parts and arteries. This time therefore are we most apt to receive any poison, and this infectious vapour can soon pierce into our secret parts. And it is known by the experience of many years, that albeit the heat of the Sun cause not this pestiferous exhalation, yet it may cause it to be more violent, and that all winds that come from that part, breed putrefaction and rottenness in all places. This saith one Aphorism of Hipocrates, Hypocrates Aphorism. which is, Venti meridionales, hiemals, s●…nt mortales: South winds in winter do bring death or mortality. But I judge the simple meaning of the holy Ghost may be this: That the Pestilence spares not where God sends it, but smites down at all times, as at midnight, so at midday all alike: in saire weather and in soul, in the mountains and in the valleus, in the best airs and in the worst, etc. And therefore when God shoots this arrow, men are warned here to be in a readiness at all times and in all places. Watch (saith our Lord and Saviour jesus Christ) for ye know not what hour the thief cometh. Thus much briefly for the sense and meaning of these two verses. Now let us consider yet somewhat more carefully, seeing the Pestilence breeds so many fears and terrors night and day, and is so great an enemy and destroyer of mankind: what instruments and means the Lord useth for the affliction of his people in the Pestilence. 3. Question. How the wicked spirits are Gods special instruments in the Pestilence. 3. Surely he will deliver thee from the snare of the hunter. verse. 3. FIrst here it seems to me very expedient, that we take a short view in the book of God, how Satan and his wicked spirits come to this great Dominion & principality upon earth among men, and then wherefore he so hunteth, and striveth by all means in all ages for the death and destruction of mankind. The holy Ghost telleth us that Satan and his angels, were created Angels of light, and companions in grace with the elect Angels of God, commended and blessed of God in that general benediction and commendation of all the creatures. But they continued not long in that love and obedience of God, (being made mutable, and having a freedom of will, as all the rest) of their own accord (God so permitting it, and denying in that instant the assistance of his grace, and mighty hand of his holy spirit) they disobeyed and displeased Jude verse 5. the Almighty, and so fell from that blessed light to extreme darkness, and from that wonderful glory, to unspeakable and endleste consasion. Afterwards these 1. john 3. 8. wicked spirits have never rested to blaspheme God and to destroy man by all the means they can, for Satan is a murderer, john 8. 44 and ever hath sinned with all his wicked angels from the Beginning. He first began with our first parents, for he knew the roots once infected, the whole body, arms, & branches are soon poisoned. And to the end he might invisibly deceive them, he first possessed the serpent, for this cause the Scriptures a Revel. 22. 9 1. Cor. 11. 3. call him that old Serpent b Turtul Apoc. ca 22. Gene. 3. 1. M●…tum spiritualibus vir●…bus licet, The Devil can do much by his spiritual strength, saith one. To be short, the holy Ghost showeth it, how after this, by certain degrees, he sought and had entrance into the woman. F●…st, that lying spirit persuadeth her most impudently, of the untruth of God's law and holy word, concerning the forbidden fruit. Secondly, by long conference with that Long conference with Satan dangerous, let him soon be packing. Matth. 4. wicked spirit, the woman beginneth to doubt, and to call in qustion the certainty of God's love and holy truth. Genes. cap. 2. 17. cap. 3. 2. Thirdly, as that holy light of God was emptied out of the mind by degrees, so Satan stepped in, for where that light is he hath no entrance. Fourthly, when Satan had once possessed her mind & blinded it, he then forthwith slipped into the heart, & there c Matth. 12. 43 44 wrought infidelity, first he blinds judgement, than he easily corrupts affections. Fiftly, when the heart was thus poisoned he easily filled it with evil thoughts, unclean lusts, and wicked imaginations. Sixtly, wicked lusts of the heart, being set on fire with the sight of the forbidden fruit, stirred up the affections, the affections the will, the mutable will the endeavour. Seventhly, from this inward corruption 1. Mens. 2. Cogitatio. 3. Affectus 4. Voluntas 5. Studium. Gen. 3. 4. 5. 6. and subscription unto Satan's sophistry and calumniation against the truth, followed that outward rebellion and manifest apostasy and falling away from God. Lastly, the woman bewitched by Satan, was the second instrument to deceive the man, who yielded in all points by degrees as the woman, and so was brought to the same most horrible condition of death and condemnation. And thus began Satan in our first parents to exercise his spiritual jurisdiction and kingdom upon earth. Man is not able to express, how blessed and how glorious man than was before he fell to this league and society with Satan. He was more beloved of God, more dear and precious unto the Almighty, than all the frame of heaven and earth, and all things contained therein. For that he was the end and last of all his creation, provided, for of all necessaries before his creation, only created with that wonderful consultation of the Trinity, the only creature upon earth, resembling his Gen. 4. 26. Psal. 8. 84. God in many beautiful graces, the glorious Lord and Emperor over all creatures, in body shining like the Sun, and immortal, Math. 13. 45. In mind beautified with wisdom and knowledge, Col. 3. 10. Like his God in righteousness and true holiness, Ephe. 4. 24. So that in regard, as of his first honour, so of his last glory, which shall be yet more excellent, the Psalmist bursteth out into this holy admiration: What is man! thou hast made him little lower than Angels, & crowned him with glory and honour. Now than the Lord having enriched him with so many graces, and advanced him to that imperial dignity, because he so shamefully subscribed and consented to Satan's untroaths, and conspired with the only enemy of the Almighty, his sins were most dreadful, and drowned him in perdition with all his progeny. And thus we are all become the subjects, vassals and unclean cages of wicked spirits, which have an invisible acquaintance, society and spiritual affinity with our spirits, before Christ come and bind that strong man: Luk. 11. 21. before the Gospel and faith in jesus Christ, make clean the heart. joh. 15. 3. Act. 159. Before the mighty spirit transform and reform our minds, hearts, and affections, Rome 12. 2. Ephe. 4. 18. This is Adam's progeny: Who can bring a clean thing out of filthiness? There is not one. verse. 14. What is man that he should be clean? verse 16. Man is job. 144. abominable and filthy, and drinketh iniquity like water. Nay we are said before grace to be the very seed of the serpent, Gen. 3. 15. Ephe. 2. 3. 4. And the very children of the devil. joh. 84. And thus to conclude this point, the noblest of all inferior creatures, is become the vilest and basest of all creatures, and most abhorred of God, the wicked spirits excepted, in this life subject to innumerable Thus we are ●…ll by nature without exception. curses and miseries; in the next to infinite torments, and everlasting: in this life the soul Satan's vassal to invent, the body Ep. 2. 2. 3. 4 Satan's instrument to practise; and in the life to come, both companions of his confusion. Thus we see briefly how Satan became the god and prince of this world. And this is he, who with great power and might continually ruleth and worketh in all the sons of Adam, the children of disobedience, as the Apostle speaketh. Ep. 2. 1. 2. 3 And he worketh also so invisibly, and so strangely, that till Christ come and his spirit, the most wise in this world can never discern him: For this cause one saith thus: Suadent miris & invisibilibus modis, perillam subti●…itatem suorum corporum, corpora De divin. daem. lib 1. cap. 3. 5. hominum non sentientium penetrando, seque cogitationibus corum, per quaedam imaginaria visa miscendo, sive vigilantium, sive dormientium. They persuade by marvelous and invisible means, piercing by reason of their airy thin bodies, the bodies of men when they perceive it not, and so confounding & mingling themselves by means of some imaginations conceived, with the motions of their minds both waking and sleeping. And thus he poisoneth so strongly the senses of men, as the best Divine is not able to express the manner of his working How effectually and suddenly did he possess judas? How strangely did he surprise Ananias and Sapphira? Who can express how he breathed such poison into their hearts, or injected such motions in their minds? An other saith, he worketh in his vassals with as great facility as the beams Vtlamen solis penetrate aquam, nubemacrens, ita spiritus petrat omnia. P. M. of the Sun in any liquid or soft matter. Tertullian writeth of this secret power and working of Satan in the souls of men very learnedly, etc. Suppetit illis ad utramque substanti●…n, etc. Like as blasts destroy fruits and trees invifibly & strangely, so (saith this learned man) do wicked spirits kill and poison the bodies and souls of men. And Augustine speaking of this point, doth notably teach us the blindness and madness of men, who many times to excuse and cover Satan, they blame some evil humour or distemperance in their bodies. Daemons (saith he) quantum viderin●… fidem in homine crescere, tantum ab eo refugiunt, si tamen in aliqua infidelitatis part resederint, cum tempus invenient, cogitationes subiscient coraibus hominum, & ills nescientes unde haec veniant suggestionibus daemonum quasi animae suae sensibus credunt suggerunt ergo aliis occasione corporeae necessitatis delicias sequi, aliorum iracundiam excusant per abundantiam fellis, aliorum insaniam nigri fellis vehementia colorant, sed & stultitiam quorundam ob phlegmatis multitudinem extenuant. The devils the more they see a man increase in faith, the more they fly from him; but if they have any residence in any part infected with infidelity, when they find opportunity, they suggest many thoughts into men's hearts, and they not knowing whence these cogitations come, they believe the suggestions of devils, as if they were the motions of their own spirits. They suggest therefore unto some to follow after their delights, by occasion of some bodily necessity, they excuse others for their anger by abundance of choler, and the madness of some they colour and hide under excess of melancholy; and they lessen the folly of others also, because they abound in phlegm. And because this enemy so invisible, so mighty and so dangerous, can hardly be discovered, great arguments and signs of his kingdom and habitation are thes by God's light given us. The heartful of By special evidences to discern and discover Satan's habitation. infidelity without any measure of faith, Act. 5. 3. 2. The mind full of gross ignorance in the fundamental points of salvation. 2. Cor. 4. 4. Ephe. 5, 8 4, 18. Col. 1. 13. 3. To walk in the works of darkness, howsoever we pretend knowledge. 1. Io. 1. 5, 6, 7. 4 Uncleanness of body or soul; Math. 12. 43. 5. A relapse into fearful sins, and to be worse after then before. 2. Pet. 2. 2. 21. Math. 12. 44. 45. 6. To see only into the bare story of the Gospel, not to understand profitably any part of it. Luke. 8. 12. 7. To persecute the word with blasphemies, Matth. 12. 30. And with violence. Io. 8. 44. 8. To withstand the true Preachers of the Gospel with all subtlety and mischief. Act. 13. 10. 9 To have Satan breathing into the heart continual disobedience. Ephe. 2. 2. 10. To be as it were haltered and choked with cares, riches, and pleasures. Luk 8. 14. All proud sins argue Satan's presence in the wicked never humbled always, and in the believers when they fall into such sins, till they for sake them by repentance. Diabolicibus est ebrietas, luxuria, fornicatio, & jerom. epitad Damasun. universa vitia. Drunkenness, riot, whoredom, and all proud sins, are the devils meat: that is, he lodgeth, feasteth, and sporteth himself where such abominations are committed. Cyprian showeth his vigilancy and great strife to re-enter where he is once dislodged: Circuitisle nos singulos, & tanquam hostis Cypr. de Iiuore & caelo & Hell ser. 2. clausos obsidet muros, explorat, & tentat, an sit aliqua pars membrorum minus stabilis, & mirus fida, cuius aditr. ad interiora penutrat. The devil compasseth about every one of us, and as an enemy doth beset our walls, he searcheth and trieth whether any part of us be weak and unsure, that thereby he may have entrance into us again. Finally, to end this point, and to come The 〈◊〉 peace of Christ, the false peace of Satha●…. unto our purpose again, there is nothing we ought in all our lives to be more careful of, then to strive to discern between the true, the blessed, and most comfortable peace of jesus Christ in our hearts and consciences: and the false peace, and most dangerous and deadly sleep of carnal and benumbed consciences, where Satan dwelleth. That if we have the one, we may with all our might endeavour to preserve it: and if we be miserably deluded, and so endangered by the other, we may with all speed come to the means appointed in the Gospel of jesus Christ for our deliverance. Great and deadly is the sleep Ro. 15. 11. 1. Th. 5. 6. 1. Cor. 15. 34. 2. Cor. 2. 18. 2. Cor. 4. 34. of all Atheists, hypocrites, and carnal men, before Satan's face by the light of the Gospel be discerned. They are like men which have drunk some deadly poison, they can but sleep and delight in sleeping, and yet persuade themselves in this miserable security that all is well. Our Saviour rendereth a reason of this when he saith: Satan watcheth them with all his strength, munition, armour, and with all violence, st●…uing to keep blind in this state all he can to the Luk. 11. 21. 2. Cor. 4. 4 1 day of death. There can be no true peace before Christ by his word and spirit cast forth Satan out of the minds and hearts of men: as long as men love darkness, and hate Tit. 1. 15. Ezech. 11 19 light; as long as the sloni●…, slintie, polluted heart ' and conscience remaineth, the peace and sleep is to be suspected to be Satanical. Secondly, before Christ give peace, he must needs war with Satan, Luk. 11. 21. In this warfare the prisoner that Christ taketh which fought against him, is the soul of man, etc. a man therefore must be captivat, and so in soul humbled under Christ before true peace in Christ's kingdom: that peace therefore which is before humiliation, is to be suspected. Thirdly, where Christ hath overcome, there his good spirit watcheth, for he will not lose any that he hath found. Io. 10. 28. Where that spirit is, there he worketh true sanctification of soul, spirit, and body. I. Thess. 5. 23. Where therefore true sanctification is wanting, the peace is dangerous, and to be suspected. But of this more in an other question. Now to return to that we purposed, let us consider briesly whether the wicked spirits are Gods instruments and messengers to smite us with the Pestilence. The Lord useth no doubt as in many other of his judgements, so in this: the ministery of Angels good and evil: He maketh his Angels like the winds, and his ministers Ps. 104. 4 are like a flame of fire. It was (as it seemeth to me) a good Angel, which with his sword drawn flew so many thousands 2. Sam 24. 1. Chr. 21 16. Aug. in Psal. 78. in Israel in David's time. Howbeit Augustine saith, he can never remember that the good Angels execute any judgements upon any good people. And it was the Angel of the Lord that flew in Senacheri●…s camp in one night 185000. And they 2. Ki. 19 35. were good Angels which came to Sodom and Gomor, when it was destroyed with Gen. 19 fire and brimstone. It was likewise the Angel of the Lord which smote proud Herod, that he was eaten of worms, Act. 12. 13. Yet josephus saith he saw an Owl, or a Devil in that Antiq. 19 7 Bubonem supra caput suum funi exten to nisidentem likeness over his head, presaging that miserable death. And he addeth there followed great torment●… in his inward parts. His grandfather was eaten of louse, but this Tyrant's death s●…meth to be of some sore griping, and guawing worms in his bowels: he was made worms meat, saith Act. 12. 3. Saint Luke. It may be he was tormented of louse without, and worms within. But they were evil spirits and Satan's angels which plagued Egypt, Psal. 78. 49. 50. Wicked sp●rits by sorcery filled their souls with errors destroyed their body with the pestilence. Malaki●… Ragnim. job. 1. & 2. He cast upon them the fierceness of his anger, indignation, and wrath, and vexation by the sending out of evil angels: he made a way to his anger: he spared not their soul from death, but gave their life to the Pestilence. And sathan is said to fill jobes' body all over with most pestiferous botches and biles. One saith, the devil gathereth of the first seeds of nature, and applieth them to some matter, and so can produce strange effects, but how far he can proceed in nature it is hard to judge. The devil is limited two ways. First he cannot outreach P. M. nature. Secondly, the will of the Lord: so (saith he) the devil can bring pestilence, famine, biles, for he knoweth of what causes these evils do arise. And an other reverend divine saith: The wicked angels are Gods instruments in the pestilence, Beza de pest. Ille spiri Daemoniacus de men●…b. vestry adversus nos araeliatur. Tert. Apo●… 27. working by natural causes. So the devil is said to send the godly to prison, but by means of tyrants reve. 2. 10. and chap. 6. 8. 9 verse 1. At the commandment of God the winds are in like manner sent forth by evil angels, from the which winds doubtless it is manifest, that many infections of the air, and this infection chiefly doth arise. And Augustine upon the Psalm 78. he is of judgement, that the good and evil Angels can use these visible Elements, and by them effect many things. As men (saith he) can use them, not only to sustain life, but also according to the measure of their knowledge, most artificially both in sundry superfluous trifles, and in divers mechanical effects. There be three sorts of maladies wher●…by the wicked are plagued, and the godly chastened of the Lord. The first kind is mere natural: the second is mere diabolical: the third is mixed. Mere natural I call all those which have their causes known in nature, discerned and cured not by rude Empyri●…, but by the learned Math. 8. 14. 15. in the practice of Physic, as the ordinary common diseases among the people. Mere diabolical I think we may c●… those evils wherein no cause appear●… to the most perfect and learned Physician but some secret cause; that is, some wicket spirit sent of God to distemper the body and to cause the natural faculties and parts of the body, either not to be able to perform their duties, or to benumb the body, or to do far more, with greater strength and violence than nature alone can effect: such were those the scripture calls d●…moniaci, possessed of devils, or holden of devils; or as some learned men read, inspired by devils. In which most grievous affliction, Satan doth most commonly bereave the possessed of the use of common sense and reason, working in them beside their ordinary course of nature strange effects, even such as the most judicious both Physicians and Divines cannot ascribe to any other cause but to Satan's effectual working. There is great wisdom and heed to be taken in helping and healing such at this day; for it is not done by conjuration or divination, as Popish Priests profess and practise, but by entreating the Lord humbly in fasting and prayer. I see no warrant we have to talk or question with Satan: for he is the Lords executioner, he hath sent him; what authority then have we to command him to depart, where God hath sent him. A Prince or Magistrate is offended with a subject for some disloyalty, an Officer is sent to imprison him: shall he or any other, charge the Officer in the Prince's name to let him alone, and not to touch him? Is it not their way only to pacify the Prince, and so the Magistrate will command the Officer to surcease? even so where God sendeth Satan his executioner to arrest any person in any form or manner, in body or mind: the only way no doubt, is to entreat the Lord to be pacified, and to rebuke Satan. Again, we read often that Satan tormented many in sundry most grievous diseases, which I call the third and mixed kind; for by secret poisons he hath made them incurable to the best practitioners in Physic in all ages. The good woman mentioned Luke 13. verse 16. she is said to be bound of Satan 18. years, and to have a spirit of infirmity. And such were many lunatics, and may be to this day, they had a disease of causes partly known, partly unknown, Matt. 17. 15. Master have pity on my son, for he is a lunatic. The learned derive the cause of this evil from the Moon as the name importeth, because they have observed, that such as are borne in the change are thus pained, but note what the Evangelist addeth, and we shall see the secret cause of it, verse 18. jesus rebuked the devil, and he went out of him, and the child was healed in that hour. Here than we see a disease in part natural, in part satanical. And master calvin he saith, that experience teacheth us how this disease doth increase and decrease according to the course of the Moon: yet this lets not, but that Satan can put in his effectual working in the natural means. Neque tamen hoc obstat quo minus sathan naturalibus medijs suos impetus permise venit. The woman also mentioned Mark. 5. 25. labouring of an issue of blood twelve years, may seem to be grievous on this manner, for some cause or causes seen to be secret and unknown (such be satans practices) for it is said she had suffered many things of the Physicians, and had spent all she had, and it availed her nothing, but she became much worse; and this woman was one of Gods elect, for she heard afterwards these gracious words: Daughter thy faith hath made thee whole, go in peace, * Verse. 34. and be whole of thy plague. Of this third and last kind I judge to be our common plague and pestilence at this day. My reasons are: First it is partly natural; for if there were here no natural cause, than those whom the plague hath infected, cannot doubtless so much as be cased; much less healed by natural remedies: but this second to be very false, our common sense and experience daily teacheth us. Secondly, it must have also some secret cause: for the learned, as I have before noted, cannot find it to arise of any elemental quality in nature. But my greatest and surest ground is this, the word of the Lord speaketh it plainly, that the wicked spirits are his messengers, and his instruments for this purpose. If any doubt of this, let him look into the judgements which were inflicted upon Egypt and job, by the ministery of wicked spirits, for so the Psalmist speaketh, they vexed and tormented Egypt with wonderful plagues. They turned the water that was in the river into blood. They which can corrupt one element August in Psal. 78. Angeli mali ex utraque part. for the destruction of mankind, can corrupt another, the water with blood, the aure with the pestilence. But wicked spirits did the first: therefore they can do the second: when and where God permitteth. Again, they which can poison the water with frogs, may poison in like manner the air with pestiferous exhalations: evil spirits did the first, ergo. Thirdly, they which can destroy beasts with the murrain, may as easily destroy men with the Pestilence, the wicked spirits did the first, and therefore can do the second, Exod 9 3. Fourthly, they which can breed scabs and blisters, can breed the pestilence; cha. 9 10. Lastly, the destroyer which slew so many in one night throughout all Egypt with the Plague, can plague in like manner to this The Lord will not suffer the de. day, where and when he is sent, he was an evil angel (saith David) he sent evil angels, he gave their life to the Pestilence. In jobs story we see sufficient demonstrations for this purpose. They which can bring down fire from heaven to destroy beasts, may in like manner poison the air, and men with the pestilence, the wicked spirits did the first, Ergo, can do the second. Secondly, they which can drive winds and tempests together to beat down houses most violently, may be as fit instruments to execute the like justice and judgements in the pestilence, the wicked spirits, etc. Thirdly, they which can poison the souls of men, suggesting and breathing most pestilent motions into the minds of men to their destruction, can much more easily poison their bodies when. GOD sendeth them for that purpose. But Satan did that first (we see) in the Sab●…ans, and in the Chaldeans, and in all the pestilent crew of rebellious sinners at this day: he driveth them before him as men drive beasts, saith August. Ergo. Lastly, he that would plague that blessed * jobs plagu. & the plague of Egypt, have one name in the original causes. man of God, job, with most grievous poison and torments in his body, can do much more upon all the wicked enemies of God, and vessels of wrath, and the like also upon God's good people to this day: but Satan and his wicked job. 2. 7. Exod. 9 11. Deut. 28. 28. 59 60. 01. spirits smote job with most pestiferous ulcers, or pestilential carbuncles, or biles; scabs and sores most noisome. Wherefore these wicked spirits may and do no doubt serve the Lord in the like judgements to this day. And for this cause some of the learned Interpreters have said, these two names used in this Psalm. Keteb and Deber, are the names of certain evil spirits, which poison the air with pestilent and venomous exhalations. Of all the premises let us conclude, that we must in this visitation of the Lord, principally lift up our minds above the secondary causes, Winter, summer, cold, heat, drought, moisture, all the elementary qualities, and fasten our eyes upon the mighty hand of GOD, who, when, and where it pleaseth him, sendeth forth his ranging hunter, this old Dragon, these venomous Asps, and bloody Lions, Satan and his wicked spirits against us, as in the wars and famine, so likewise in the pestilence, the Scriptures speak often that the wicked spirits fly about, and do many evils: as job 1. 7. 2. 2. 1. King. 22. 22. Matth. 12. Luke 8. 31. Ro. 16. 20. 2. Cor. 12. 8. Ephe. 2. 2. 6. 11. 1. Pet. 5. 8. 9 But how agrees these Scriptures with Saint Peter●… words: 2. Pet. 2. 45. we read that the Angels which sinned were cast down into hell, and delivered into chains of darkness, to be kept unto damnation: so Jude verse 6. They are reserved in everlasting chains under darkness, unto judgement of the great day. (A.) In the beginning God did so, but afterwards for the execution of his justice and will, he suffered some part of of them to sly about in the air: but at his pleasure he can shut them up again in prison, for proof Revel. 9 1. 2. The bottomless pit opened by an Angel, and thence come forth many evil spirits. This same bottomless pit is shut up by an Angel, Reu. 20. 7. and Satan is bound a thousand years. Thus it appears now and then they are shut up, and again loosed when the Lord wil* therefore they entreat Christ Luke 8. not to cast them into the deep in hell. Luke 16. 25. so Matth. 8. 24. james 2. 19 And thus far of the causes moving the Lord, and of the instrumental and secret causes which the Lord useth to smite his people with the Pestilence. Now let us not be brutishly secure and senseless as the ungodly be, but let us make a holy use, as of all the Lords chastisements, so of the pestilence, comforting every man himself by the word of the Lord, on this manner as followeth. First, I consider the Pestilence and the like calamities on God's people, to be Gods holy visitation, to call men to a serious and a public humiliation before him, that their iniquity may be purged, and this is all Esd. 27. 8. 9 the fruit he desireth, even the taking away of their sin. He doth not punish willingly. jere. Lam. 3. 33. And that this is all he desireth when he smiteth the Church with the pestilence, may appear; For the Prophet saith, that he contends in measure with it in the branches thereof, not simiting them as he doth the Gentiles. And this we shall find in due time true, if we compare his lenity with us, and his fierce wrath upon many cities in the Pope's dominions. Confer Pet. 1. 14. 15. and 2. Chap. verse 12. 18. Secondly, I consider the Lords chastisements, How to comfort ourselves and to make use of afflictions. as effects of the great and certain decree of God upon me. Rom. 8. 28. what God hath decreed must come to pass: God hath deered to make the Saints through afflictions, that is, all manner of chastisements whatsoever, conformable to the image of his son Christ: The best beloved Son wanted not rods all the life he lived upon earth, and therefore I must not otherwhiles want them. I must bear many crosses on earth, before I shall be crowned with Christ in heaven. Thirdly, I know Christ seeth daily all my sores, all my griefs, all my pains, all my troubles, all my tears, they are as well known unto him, as if they were distilled by drops into his bottle, and the number of them by just account set down in his register. Psal. 56. 8. Thou hast counted my wander, put my tears into thy bottle, are they not in thy Register? Fourthly, I consider all these grievances of this life as undoubted seals of mine immortality: for the Lord having decreed to bring me to immortality, to bliss void of all misery, etc. The effects of his decree I know, and see in my vocation, justification, and sanctification: but the life promised as yet I find not, because of my manifold afflictions: wherefore I shall undoubtedly find it when this life is ended. Eiftly, I learn in God's book, that the diseases of the body, and all other afflictions of this life, they are often sent upon God's people and holy servants, to work in them a more serious humiliation for the sins of their youth, either because they were never thoroughly humbled for them, or lest they fall dangerously into the same sins again. Psalm. 25. 6. Remember not the sins of my youth, nor my rebellions, but according to thy kindness remember thou me, even for thy goodness sake O Lord. And job complaineth, chap. 13. 26. Thou writest bitter things against me, and makest me to possess the sins of my youth. Fiftly, I consider also that God would have us his children beaten * The godly are beaten for the confirmation of their brethr●… and for the instruction of the wicked. as for their own sins so also that he may awaken his enemies, and tell them, that for their intolerable sins, their destruction sleepth not. 1. Pet. 4. 17. judgement must first begin at the house of God: if it first begin at us, what shall be the end of them which obey not the Gospel of God? Sixtly, I see and know the corruptions of mine heart to be so many, and the dullness and dimmesse of my mind to be such, that if I were not often by the cross brought to hearken and to obey, I should neither understand aright the Lords revealed will, nor practise it with any sincerity in my life. Psal. 1 19 71. It is good for me that I have been afflicted, that I may learn thy Statutes. job. Chap. 33. verse 16. God openeth the ears of men by their corrections. Master Calvin, in his Preface on the Psalms saith, that if God had not exercised him with manv afflictions, he could not well have understood many Psalms. Seventhly, I find also another great comfort in all mine infirmities and greeuance●…: I have heard and known the faithful to confess Christ's presence more familiar, sweet and comfortable in their adversity Good to have changes. then prosperity: and this I find true in like manner. And the rather I observe this, for that the Apostle speaketh thus of himself, I will rejoice rather in mine infirmities, Psal. 7. 3. 2. Cor. 12. 9 that the power of Christ may sojourn with me, therefore I take pleasure in mine infirmities, in reproaches, in necessities, etc. And I find true that prosperity breeds dangerous pride and carnal security: I said in my rest, I shall never be moved, for thou Lord of thy goodness hast made my mountain so strong: but thou didst hide thy face and I was troubled than I cried to thee, O Lord, and prayed to my Lord. Psal. 30. 8. Eightly, I gather also by afflictions experience, and this both worketh in me a Christian sympathy & compassion towards Rom. 5. 2. 3. james 1. 2. 3. Nonignara mali miseris su●…curreie disco. other men in their miseries, and teacheth me how to comfort them as I have been comforted of the Lord. 2. Cor. 1. 3. 4. Blessed be God even the father our Lord jesus Christ, the father of mercies and the God of all comfort, which comforteth us in all our tribulation, that we may be able to comfort them which are in any affliction, by the comfort wherewith we ourselves are comforted of God: for as the sufferings of Christ abound in us: so our consolation aboundeth through Christ. We gather experience of God's love & of our weakness, Rom. 5. 2. 3. james 1. 2. & strength to endure contempt. Lastly, I consider death, whether by pestilence or otherwise, as the complement of my mortification, for in mortification I am crucified and die daily, but in death I shall find the full destruction of the whole body of sin. The Physicians say, death is the last physician which ends the most grievous pangs, and dangerous diseases by Physic incurable: so I know that death shall put an end to all the evils that Satan, sin, and the world shall bring upon me during this present life. And thus far concerning Satan's kingdom, the service of wicked spirits unto God in the pestilence, and how the Christians may be comforted, as in that evil, so in any other. THE 4. LECTURE. Verse. 7. A thousand shall fall on the one side, and ten thousand at thy right hand, and it shall not come near thee. HEre again observe how careful the holy Ghost is to multiply his promises to comfort and cherish the true believers heart. As long as prosperity and health lasteth, we think always that we have God's presence with us: but when misery approacheth, then if our faith fail us, our hearts soon faint within us. Now this faith ever fainteth without the holy promises which are the very food & nourishment of our faith. O than thou man of GOD, look often upon the holy promises that thou may est believe, that so thy heart may not deceive thee in the evil day. Remember there is no use of all these promises, unless by faith thou canst receive them. Be not afraid, saith the Prophet in this Verse, of that great destroyer the pestilence, which kills so many by day an●… by night. No nor yet fear not (I say) albeit The sense. a thousand of thy neighbours or companions fall on the one side, and ten thousand on the other side, for thou shalt be free: only be strong in faith, and watch wisely over thine own ways, calling mightily upon God for his defence and deliverance. Note here again, how careful the holy Obse●…. Ghost is to answer all objections, all arguments and circumstances which in the pestilence may breed fear in us. There is nothing doth so appall, discourage and dismay us, as to see many dead men lie before us, thousands on the one side, & ten thousands on the other side, as in wars often, and in camps where the pestilence rageth, as in Maximilians' camp, when he besieged Verona, twenty thousand died in one plague, & in David's time seventy thousand in three days, there many great heaps of dead men might be seen on both sides and in all places. The like was to be seen at Alexandria and in many Euseb. hist. lib. 7. 21. other places, where the living were not able to bury the dead. There is none of the other causes before mentioned, doth so terrify the heart as this, quick is the eye, and sendeth things seen very swiftly to the fantasy & so to the heart. How greatly were the Pagans in Egypt terrified when but one died in a house throughout the whole land? The King and all his subjects rose up at midnight, and strangely all amazed they trembled, fearing least present death and destruction was come upon them. Again, and again, I warn the faithful man of God to obsetue these holy promises. Thou art precious and dear unto God among many thousands: he that careth for the sparrows, careth much more for us, that be redeemed by the blood of his s●…nne, and called to his grace & hope of glory wherein we stand and rejoice: he that numbereth our hairs will not see Rom. 5. 2. 3. Matt. 6. Luke 12. one of us perish, he that will give us a kingdom, will not suffer any enemy to hurt us in this life without his grace and comfort: yea, when they seem to hurt us, they shall will they nill they, hasten our endless felicity. Here before we pass, whereas the Prophet saith, verse 7. The Plague shall not come near thee: it may be demanded how this can be true: for that we read both in elder ages, and see daily that the pestilence where it is sent, doth not only come near the godly, but also smites dead many of the righteous and religious people, among the great heaps and troops of unbelievers. (A.) The answer is this: that either they fail in the particuar faith in God's providence so much commended and required in this Psalm: or, they keep not within the bounds of their callings: or, be not instant in prayers: or, the Lord hath some secret purpose best known to himself: yet he is their firm consolation, that neither powers, nor principalities, nor life, nor death, shall sever them from the love of God in Christ jesus. Rom. 8. 39 Verse. 8. Thou shalt only behold with thine eyes, and see the reward of the wicked. THou shalt see the Pestilence sweep away thousands on both sides: I say again, thou shalt but only see these calamities light upon other, and this sight it shall do thee good, by the observation of the executioners of Gods great and fearful judgements, thou shalt (I say) see how the Lord doth chasten his children for the time, and confound and plague his enemies. Note here how we ought to make use of all God's judgements that we see, hear, and know, for therefore doth the Lord lay them before his children, and not upon them. Frist, that they may see, and by seeing, learn to fear him, and to believe in him, that they may consider, as of God's mercy towards them, so of his justice in rewarding sinners, that as by the one they are stirred up to love him, so by the other they learn to fear him, that so they may have a holy mixture of love and fear, and thereby sound hearts to walk in sincere obedience before him. Secondly, they must when they see the Lords judgements to smite others, be stirred up to compassion, and so to prayer for their brethren, and even for their very enemies, for what heart can be forgetful in these extremities, when they are presented before us, to labour in prayer to God for our brethren: the practice of this we see notably in David, 2. Sam. 24. 17. Verse 25. We must show compassion on our brethren: in praying for them, in our liberality towards ●…m, in visiting them when they be sick: of which duty see more in the end. who never rested crying and calling unto God for his people, till the Lord was appeased. Thirdly, the Lord would have us thus to behold the calamities of our brethren, that we might show all the compassion that we can, as by our prayers, so by showing our Christian liberality upon them; and by visiting also such, as we are bound, by any bond of natural love, Christian society, etc. For we must not be as David's friends, standing aside, and flying away, when our dearest friends have greatest need of our help and comfort. Verse. 9 10. Because thou hast set the Lord, which is my hope, even the most high for thy refuge: There shall none occasion be given, that evil Lo teunn●…h. may touch thee, neither shall any plagu●… come near thy tabernacle. HEre the Prophet giveth us an other reason of all the former security of the faithful, making himself one of the number. His reason is this (as far as I can conceive it) God will deliver them, and cover them, etc. for that they do not only run to hide themselves under his wings for protection: but also they do very watchfully attend to all their ways, that they give none occasion of offence, & grievance to his most holy spirit. Eph. 4. 30. We see again the holy Ghost requires Note. A particular victoriou●…●…aith, a special preservative against the pestilence, as before. q. 1. in us an especial faith in these calamities. Before he spoke, verse 2. of his own particular faith, that albeit all the world went from God in these extremities, to many unlawful means, yet he would sweetly rest in God, and seek for lawful means only: here he speaks of every other faithful believer as of himself, that he also must have this particular faith. For a man must not only have faith concerning God's providence, as at other times: but I must also believe, that God in this special visitation, hath a most special care of me, and hath commanded his Angels to watch over me. And for this cause all the promises are particularly applied to this believer from the beginning to the end of this Psalm: verse 3. Surely he will deliver thee from the s●…are, etc. verse 4. He will cover thee with his wings, and his truth shall be thy shield. verse 5. Thou shalt not be afraid, etc. verse 7. A thousand shall fall at thy side, and it shall not come near thee: verse 8. Thou shalt only see the reward of the wicked. verse 11. He will give his Angels charge over thee, to keep thee. verse 12. They shall bear thee, etc. verse 13. Thou shalt walk upon the Lion, etc. Wherefore thou must strive to have this particular and special faith in troubles. The 10. verse seemeth unto me to contain this argument. He that with all good conscience watcheth over his ways, and so endeavoureth with all his might to walk with his God in sincerity of life, and soundness of heart: he shall be deliue●… redin the Pestilence. Thou art one of them which strive with all good conscience to serve the Lord thy God, and Lo Teunnah. dost endeavour, that no cause be given, that thy father now in his anger shall s●…ite thee with the Pestilence: Therefore he will deliver thee. THe Lord saith in an other place, that when the days of famine come, he will not famish the soul of the righteous: and to the true worshipper which serveth him in truth of spirit, he saith: The Lord shall bless thy bread and thy water, & I will take away all sickness from the mids of thee. The Prophet here teacheth us as the Apostle, that God's children must avoid all occasion of sin, or to speak yet more strictly as the holy spirit speaketh, all shadow, all likeness, or appearance of sin. So some godly Interpreters understand 1. Th. 5. 21 that place. The Psalmist as I judge, here compareth us to wise and faithful children, which are most watchful, least by any the least means, they give cause of offence to their good parents. And surely all arguments of our heavenly father's love and mercy considered, in our election, creation, redemption, regeneration, adoption, continual preservation, & everlasting salvation: we are of all other the most foolish and unkind children, if we study not cheerfully to obey, and carefully to avoid the offence of so mighty, so loving, so gracious, and so bountiful a father unto us. Again, if this watchfulness must be found always in us: how much more even then, when our almighty Father in the continuance of his anger (as jeremy saith) consumeth his enemies, and chasteneth jer. 14. 15 his own people. Therefore at this time specially all the wise sons of God, tremble to displease him, and study to please him. Psal. 2. 4. Question. That a good conscience is a special preservative against the Pestilence. A Good conscience, saith Augustine very well, is the paradise of the soul, and surely so an evil conscience is the very hell of the soul. And Chrysost●…me calls the good conscience the good countenance Hob. 4. 16 of the soul, because this conscience alone can approach boldly to the throne of grace. Wherefore this good conscience is one of the greatest blessings we have on earth. Now for as much as it is a thing most dangerous to be deceived in our greatest Dangerous to be deceived in a good cause. treasure, and to take dross for gold, good for evil, and evil for good: let us therefore be the more circumspect and careful, first to know and learn what this great grace 2. Cor. 13. 5 is. Secondly, let us wisely examine ourselves whether we possess it, & have it in truth, or ignorantly be deceived, as most men be. Lastly, after just trial and examination had of our own hearts, if we find it in ourselves, let us labour with all our strength to cherish it & preserve it; if we find we have it not, let us never give ourselves any rest, but contend in all the means appointed, to come to jesus Christ, that he may give it us, for he alone can give it, and strength to keep it. Conscience is described of some, to be a living law in our hearts, which stirreth, awaketh, & driveth us unto good things. I suppose we may truly describe the conscience first generally, on this manner: Conscience is an inward remembrancer in our minds, and hearts, witnessing either with us, or Definition against us, of all our thoughts, words and works. The cause wherefore the Lord hath put this remembrancer in man is this: a small light, and weak knowledge would soon lie hid, and be as buried in him, by reason of the corruption of our hearts and affections: therefore the Lord hath left him this feeling, as a keeper and a watch to awake him, to mark and espy all his secrets, and continually to present him unto the judgement seat of God, that nothing may be lost in oblivion, and this keeper men say to be as a thousand witnesses to testify with us or against us, even of of all our secrets: a great controller of Atheists, even in their secret chambers. The seat of this * Or the Lords hand-writing. remembrancer is the understanding, yet for that it is found sensibly to smite the heart, therefore the holy Ghost ever seats him there: So Solomon noteth speaking to Shimei: Thou knowest all the wickedness (whereunto thine heart is privy) that thou didst to David my father. And the Apostle saith, that the great peace keepeth the heart and mind in Christ jesus. And the Author to the Hebrews, Your heart being pure from an evil conscience. Eccles. 7. 24. Lastly, that this witness or remembrancer will be with us, or against us, at all times, and that in God's presence, the Apostle testifieth, Rom. 2. 15. The Gentiles show the effect of the Law written in their hearts, their conscience also bearing witness, and their thoughts accusing one an other, or excusing before God. The first division of the conscience is this, the conscience is either 1. Good. or 2. Evil. 1. Of the good conscience. SAint Peter 1. 3. 21. saith, that a good conscience is a quietness of mind after we be persuaded of the grace of God in Christ, being then ready without fear to present ourselves before him. Heb. 10. 2. The holy Ghost to the Hebrews calleth it a conscience purged from dead Heb. 9 14. Conscientia bene actae vitae, multorumque beneficiorum recordano, iucundissima est. works to serve the living God. If the Heathens did so much rejoice in their good consciences, which were but counterfeit, in respect of the consciences of the faithful: how much more should we desire to know, and rejoice to find, and endeavour to keep, & continually to possess a good conscience. Thus than I trust, according to God's holy verity, a good conscience may be described. What a good conscience is. A good conscience is an assured vnder●…anding in the mind, a feeling in the heart of the judgement of God, acquitting and discharging us from our sins, by faith in jesus Christ: and an inward witness testifying with us of our holy endeavour to walk in all the commandments of God. Psal. 119. ver. 6. Here in this description I consider two things principally: first the feeling Two things in a good conscience. and finding in the conscience of that wonder●…ull peace, which passeth understanding, as the Apostle speaketh, by our free justification, and discharge from all our sins in jesus Christ Note: Rom. 5. 1. Secondly, I consider the most ioufull inward testimony, and boldness which we have, when we are assured that our actions are warrantable by God's word, sanctified by God's spirit, and accepted of God in Christ. 2. Cor. 1. 12. The first thing (I say) that gladdeth and rejoiceth the conscience, is that peace, which is purchased by the blood of jesus Christ, between God and us: such peace as the merits of all men and Angels could never procure unto us. Rom. 5. 1. Being justified by faith, we have peace with God, through our Lord jesus Christ. Hebr. 10. 22. Let us draw near with a true heart in assurance The first peace between God & our hearts is by Christ immediately only. Ro. 〈◊〉. 1. Heb. 9 14. 10. 22. Io. 14 27. Io. 8. 56. M. 42. of faith, our hearts being purified from an evil conscience. Of this peace speaketh Christ to his Apostles. john 14. verse. 27. Peace I leave with you, my peace I give unto you; not as the world giveth, give I unto you, let not your hearts be troubled, nor fear. This peace most cheered and comforted Abraham. john. 8. verse 56. Rom. chap. 4. And this causeth David to sing often, and to stir up all the powers of his soul to sing praises unto God: All that is within me (sayeth he) praise his holy name: Ps. 103. 1. 3 the reason is added, which forgiveth all thine iniquity, and healeth all thine infirmities. And because Christ is the matter and the only purchaser of this wonderful peace: the Apostle cannot fasten his heart and affections upon any thing but upon Christ. The things which were advantage unto me, the same I counted loss, for Christ's Phil. 3. 7. sake: yea doubtless, I think all things but loss for the excellent knowledge sake of Christ jesus my Lord, for whom I have counted all things loss, and do judge them to be dung that I might win Christ. This peace therefore, whereof we speak, doth more ravish every true believers heart, than any earthly pardon or peace whatsoever can comfort his heart, which is adjudged and condemned unto the most terrible torments that can be devised on earth: the Apostle calls it rightly, th●… peace that passeth understanding, Philip. 4. 7. the peace which can be felt, but cannot be uttered. The second thing that cheereth our consciences, and bringeth a secondary peace The second peace between a man and his own heart & conscience. unto us, is an inward assurance that our actions are warrantable by God's word, san●…tified by his good spirit, and accepted of God in jesus Christ, as the works of his children: of this the Apostle speaketh and rejoiceth, saying: Our rejoicing is this, the testimony of our conscience, that in simplicity 2. Cor. 1. 12 and godly pureness, and not in fleshly wisdom, but by the grace of God, we have had our conversation in the world, and most of all towards you. This second peace is ever a consequent of the former, and never goeth before, but followeth after, for that before we come to Christ, & receive a sweet smelling ointmē●… from him, our best actions are altogether Tit. 1. 15. 16. 1. Io. 2. 21 27. unsavoury and unclean. Because there are many dangerous errors of conscience: observe well the marks. The marks and signs of this good conscience which we have h●…herto described, are these following. THis conscience alone hath free access unto the throne of grace, to make Zac. 12. 10. 11. 20. 8. 16. 1. Io. 3. 19 20. The spirit of prayers a good sign of a good conscience. Spiritus ducit orationem ad Deum, si spiritus reus ap●…d se sit, conscientia erubescet, quomodo audebit orationem ducere ad ala●…re. ibid.▪ requests for our wants, strengthened by the spirit of prayers. We know that we are of the truth, and shall before him assure our hearts, for if our hearts condemn us, God is greater than our hearts, and knoweth all things: beloved if our hearts condemn us not, then have we boldness towards God, and whatsoever we ask we receive of him. Oratio de conscientia procedit. si conscientia erubescat, erubes●…et oratio. Tertul. de castit. Prayer doth proceed from the conscience; if the conscience blush, prayer will be ashamed. 2 This conscience doth most glory in ●…ope to see the glory of God. Rom. 5. 2. Heb. 3. 6. Luk. 10. 20. 3 Another good sign is this, incomparably to love and esteem Christ: f●… such have truly felt and known what peace is purchased by Christ. 4. another special mark of a good conscience is inestimably to value, the word of grace, the Gospel of * Ephe. 6. 15. 2. Cor. 5. 18 19 Psal. 119. Rom. 10. 15 peace, that word of reconciliation, and the ministry thereof; for none can so highly esteem of them, as they which by these holy means have been reconciled unto God. Note what honour the believers give the message and messengers thereof. Rom. 10. 15. Act. 10. 24. 25. Act verse 15 33. Gal 4. 15. 5 The Apostle ever chains and knits faith unfeigned, love out of a pure heart, and a 1. Tim. 1. 5. 19 good conscience together. 6 An inward care to live in all honesty of life: this is an inseparable companion Watch ou●…r thy conscience as over the apple of thine eye. of a good conscience. Heb. 13. 18. Pray for us we have a good conscience, in all things desiring to live honestly. When we have a precious pea●…le, we study and endeavour with all our might so to preserve it, as that we never lose it, unless it be taken from us by violence. 7 To keep a good conscience we must be well * Ro. 14. 5. assured of our actions to be warrantable Act. 24. 16 by the word. Heb. 13. 18. We are assured that we have a gaod conscience in all things. 1. Cor. 4. 4. I know nothing by myself. 8 Where this peace that passeth understanding is the Apostle saith it keepeth the heart, that is, the will and affections: & the mind, the seat of reason: & the understanding the faculty of discoursing and judging in obedience to Christ jesus. Phil. 4. 7 2. Of troubled consciences. THe faithful are disquieted often in their consciences. An unquiet or troubled conscience is a wonderful grief of heart, conceived in What a troubled conscience is. the fear of God's judgements, whereby the soul is pressed down, and mourneth, until it be comforted by ●…auh in jesus Christ. The conscience is a tender ●…eece (as the eye) and therefore we must take heed how we offer any violence to it. 1 There doth arise in all worldlings a most extreme sorrow, for the loss of dignities, preferments, honour, health, prosperity and riches, etc. When the carnal churl Nabal heard that his substance was diminished, his heart died 〈◊〉. Sam. 25. 37. We have many Nabals in these days. within him, and he was like a stone. This grief is no grief of conscience, arising of the fear of God's presence or judgements, but a sorrow which doth proceed from a fear of some worldly and external wants in this present life. So in like manner many A●…heists and profane beasts are driven, not for any trouble of conscience, It is a common practice with P●…pists and Atheists to h●…ng themselves. but as that miser, by the spirit of covetousness, some by the spirit of fornication corporal and spiritual, to hang and drown themselves because they cannot obtain that which they purposed & desired, as we see in Achitophel. Therefore these worldly sorrows must be wisely discerned from the good sorrows of the troubled 2. Co. 7. 9 10. consciences of the faithful. We must ever desire the light of God's loving countenance, which we may be assured of, if we keep faith & a good conscience: but if we make shipwreck of these, the least thing shall greatly amaze us; yea, the shaking of a leaf: but if we have this, nothing shalt dismay us. This pain is like to other griefs, and no doubt accompanied with many other evils out of the body, loss of goods, name, honour, etc. In the body sundry diseases go before and follow it, melancholy, etc. But if worldly sorrow alone, turmoil the heart, as for riches & goods lost, let these be recovered, and all tears are soon gone and passed: but the troubled conscience is not so quieted. And as for melancholy and other pains in the body, they are cured we see with medicines and good diet: but nothing can appease this evil till Christ's blood be applied. 2 The grief of conscience smites the heart. Cant. 5. 6. My heart was gone when he did speak, I sought him but I could not find him. Again, Esay speaking of this troubled conscience, saith, I dwell in the high and Esa. 57 15 holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to give life to them that are of a contrite heart. And David, A contrite heart O God thou wilt not despise. Thus than we see this grief is in the heart, Psal. 51. melting it as fire doth metals, in what measure it pleaseth the Lord to humble his children. 3 This sorrow presseth down the soul, so David complaineth: Why art thou cast down my soul, and disqui●…ted within me: wai●… on God. Psal. 43. 5. 4 Lastly I add, the troubled consciences of the faithful can never find ease but in jesus Christ. There streams from him a most sweet living water, as from a Zach. 13 1 fountain, daily to purge and wash our running sores, and to heal the pain and grief of our hearts. By his stripes are Esa. 53. 5. we healed. 2. The Saints ever sought to Christ and none other, to ease them of this pain. Psalm 51. 1. Cant. 5. 6. 7. 3. If by any other means the conscience be falsely quieted, it will afterwards rage far worse than before: much like unto As in popery we see many gibbets to hang poor consciences. Saul's spirit, which for some moment of time could b●…e quieted by some sweet melody, but when the music was ended, he fell into his old furious frenzies again. The troubled consciences of the faithful most appear 1. In their calling. 2. After. 1 When God doth separate his elect by the preaching of the G●…spell, that they may be sanctified by his spirit, and come to the profes●…ion of his faith. 2. Thess. 2. 13. 14. There must be then great and many perturbations in the hearts & souls of such as the Lord effectually calleth unto his grace: for the heart before was chained and fastened to Satan, sin, and the world, and this league and fellowship can not easily be broken. Secondly, the heart which before was stony and slintie, must now be softened. Ezech. 11. 19 I will take away the stony hearts out of their bodies, and will give them an heart of flesh. Thirdly, examples teach this. Paul is stricken down from heaven, & greatly humbled. The good hearers, Act. 2. when the Lord began to awake their consciences, they were picked in their hearts, and cried saying; Men and brethren what shall we do? Fourthly, some master sin, and inveterate custom in sin, will breed great wrestling and strife at this time. Fiftly, some enormous sins, will cause many to bleed at the heart and to despair. 2 After the Lord hath vouchsaf●…d to give his elect his spirit of grace, and hath Zach. 12. 10. given them hearts to believe in jesus Christ, and after peace obtained with God in Christ, after access to grace, and the blessed rejoicing in the hope of the glory of God: the old enemies may yet amaze, disquiet and cast down the souls of Gods elect. David saith, he felt some terrors and troubles of mind even from his youth. The reasons are; first, they have daily falls, and therefore their repentance, humiliation, and sorrow must daily be renewed. Secondly, they must otherwhiles again be humbled for their old sins, to proceed on in repentance, and lest they fall into them again. Psal. 25. 6. job. 13. 26. Thirdly, God layeth a grievous hand They are Gods enemies which through their sins and infirmities take ●…ccasion to blasph●…me God. upon them, when they give cause through great sins, that his enemies blaspheme his holy name, for the example doth much harm, it emboldens the wicked, & makes faint the hearts of his children. Therefore hath David suffered more torments of conscience than any other. 2. Sam. 12. verse 14. Remedies and helps for troubled consciences are these which follow. FIrst pray earnestly for the restoring of the holy comforter. Psal. 51. 10. and for a clean heart. joh. 14. 16. Lu. 11. 13. 2 With prayer strive to join much weeping and fasting, if thy strength will bear it. Psal 69. 10. 3 With prayer & fasting comfort thyself with a meditation of the use of all the afflictions of the faithful. joh. 7. 13. Psal. 77. for thou hast no tentation nor affliction of conscience, but they have had the same, or the like. 1. Pet. 5. 9 4 When thine own cries and tears cannot find Christ, ask the watchmen and the daughters of jerusalem for him, and so never rest but by all good means find him. Cant. 5. 6. 7. 8. 6 If all this will not help thee, seek to the Elders of the Church, and acknowledge thy sins to one or more most discreet, wise, godly & righteous men, fearing God, that they may have compassion on thee: & then be persuaded their cries unto God shall prevail for thee: Confess yourselves one to another, and pray one for another, for james 5. 15. the prayer of faith shall save the sick, and if he hath committed sin, it shall be forgiven him. So far for the good conscience of God's children quieted and troubled: now the evil conscience of the wicked followeth. AN evil conscience, is a conscience never What an evil conscience is. purged by the blood of jesus Christ. An evil conscience is either 1. Living: or 2. Dead. The first is the natural conscience of the natural man, retaining natural sight and natural feeling, and this living conscience is ever 1. Accusing. 2. Excusing. The natural man hath left in him sundry general motions of good and evil, Nocte dieq: suum gestat in pectore testem. juucnal. Sa●…yr. 13. which are most crooked & corrupt rules being tried by the first Table of the Law of God, but his knowledge is not so much darkene●… and corrupted in the general heads of the second Table. This man, in all points that may bring him to the kingdom of heaven is most blind, and counts all these holy means mere foolishness. 1. Cor. 2. 14. The wisdom of the flesh is en●…tie Rome 8. 7. This con●…ence is a spec●…ll prese●…tu oral. come. w●… so●…es or men. against God, so the Apostle speaketh. The conscience, handwriting, or watchman in this man, is given him of God: partly, to convince him because he walketh not according to the general motions and natural knowledge he hath of good things: partly to bridle and keep under his wild and disordered affections. 1 This conscience excuseth ever falsely: because of ignorance, corruption of the mind and all affections: as first, when it doth excuse those works which in the general are good indeed, but are sins in him and all natural men: as Vzzas fact, mentioned 1. Chron. 159. Secondly, when it excuseth and covereth any inward sin, and hypocrisy, by an outward false obedience. An example of this we have in Mark 10 20. 2 This conscience first truly accuseth and citeth a man before God, for that which is evil indeed: as 10. 9 the wicked accusers were accused by their own consciences. Many are thus cited and sent for, by this Parator, and confess it with shame, as Saul did to David, and yet are never the better, a dangerous sign. Secondly, this Popish consciences are thus much disquieted. conscience citeth a man falsely, for that which is not evil in itself, but superstitiously thought to be evil: Col. 2. 21. As for the committing or omitting of any thing against the superstitious traditions of men; Touch not, taste not, handle not. Thus much of the feeling conscience: the dead conscience followeth. A dead conscience is a heart and conscience, void of all natural sense, or natural feeling. This conscience of all other is most fearful and dangerous: and cometh after multiplying and heaping of grievous sins together: or long contempt of the holy truth, or both. The Apostle Eph. 4. 19 speaketh of some of the profane Gentiles: that first from vanity of mind they come to blindness, from blindness they fall to hardness of heart, than they become past feeling: and the last degree of evil is: they give themselves unto wantonness, to work●… all uncleanness even with greediness. And of Antichrist and his disciples he saith, First, they depart from the faith: secondly, The popish ●…erisie. they give heed to spirits of error: thirdly, to doctrines of devils: fourthly, they give heed to such as speak lies through hypocrisy: lastly, their consciences is seared with a hot iron. Signs of a deadly, frozen, and benumbed conscience, are these. FIrst, a dangerous sign to multiply sins without feeling. Ephes. 4. 18. 19 Rom. 1. 22. 30. 2 A dangerous sign to regard neither the curses nor blessings of GOD'S law. Deut. 29. 19 But to flatter himself in his heart, saying, I shall have peace, although I walk according to the stubbornness of my heart: so adding drunkenness unto thirst: the Lord will not be merciful unto that man: This heart is poisoned by the spirit of slumber. Rom. 11. 8. 3 To make a mock of sin, and of the Ministry of Gods most holy Word. Ezech. 33. 30. 31. 32. 33. 4 When vexation of spirit cometh Mat. 27. 5. Psal. 55. 2. Sam. 17. 23. to lay violent hands upon themselves: as to hang themselves with judas and Achitophel: to kill themselves desperately with Saul and many others. Lastly, these are most fearful signs of a most wicked profane conscience: to have some notable horror of mind, and trembling of body, when some of God's judgements appear: blaspheinies in great extremities and passions of death. Nero was wonderfully terrified with visions, flashings of fire and terrible dreams, Snetonvita Neronis. Take heed ye Church robbers, to your conscience be-●…ime: if your hearts condemn you, God is grea●…er, etc. Dan. 5. 4. 5. 6. after he had murdered his own mother. Belshazzar King of Babylon, having the spoils of God's Church, and in great contempt of the true God, sporting himself and praising the gods of gold and silver, of iron, wood, & stone: at the same hour appeared fingers of a man's hand, which wrote over against the candlestick, upon the plaster of the wall of the king's palace, and the king saw the palm of the hand that wrote: Then the king's countenance was changed, and his thoughts troubled him, so that the joints of his l●…ynes were loosed, and his knees smote one against another. And this trembling had Felix, when Paul disputed before him of righteousness and temperance, which he wanted, and of the fearful judgements wherein all sinners must appear before jesus Christ in the Act. 24. 26. end of the world, and receive a heavy sentence of condemnation. The troubles of reprobates breed in them often desperation: the causes of this are either secrt or open: Secret, God's reprobation Hebr. 12. 17. known to himself, and not to be searched: manifest causes, in the end final impenitency, & hardness of heart. Here it is wisdom to hope the best of men (Crastinus dies ignoratur, we know 1. joh. 5. 16. Matt. 12. 31. not what shall be to morrow) if an open blasphemy with an abnegation of the truth appear not. And thus much of an evil conscience. Now to make in a word, some use of this sweet doctrine aforegoing, and to apply it unto our present purpose: First in the time of pestilence and all other calamities, wisely examine thyself, as is afore showed. If thou doubtest of thy conscience how it may stand in the evil day, make haste to purge it, least evil prevent thee. And if after sound trial, thou findest thyself to possess a blessed clean conscience well purged by jesus Christ and sanctified by his holy Spirit: then mightily keep watch & ward, as it were, that no enemy may steal this pearl from thee, for it is of inestimable value and surpassing virtue to preserve thee in the pestilence. I give thee here none other counsel Pro. 4. 23. 1. Tim. 1. 18. 19 then the holy Ghost hath given us all. For it is written; Keep thine heart with all diligence, for thence proceed the actions of life: and lose this, thou shalt make shipwreck also offaith, and spiritual understanding. And Christ saith, that unless the heart be purged and watchfully preserved and kept clean, it sends forth evil thoughts, adulteries, etc. job therefore was very careful Mar. 21. job. 27. 6 of his heart and conscience, and very watchfully kept it: My heart (saith he) shall not reprove me of my days. And so was David: for assoon as he had sinned, and gave occasion of that Pestilence, before the Prophet Gad came unto him, it is said; David's heart smote him after he had 2. Sam. 24. 10. numbered the people. And examine thyself also truly how thou standest in the faith, and how jesus Christ is in thee. Take heed of a false faith, as thou believest, so so shall it be done unto thee. For like as the true faith brings many blessings to the believers: so a false faith breeds many evil effects in the unbelievers. And as the heart chiefly must be regarded, so the outward senses and parts of the body, must in no wise be neglected in this watch. The eye is a dangerous sense and most quick, and suddenly doth stir up job 31. 1. Psal. 45. 12. evil motions in the heart: we must (as job) make a covenant with our eyes. The ●…are must diligently first heaken, and then consider how to believe and obey the Gospel of jesus Christ. The tongue is a most dangerous member, and David here requireth a heedy Psal. 36. 1. jam. 1. 12. watchfulness: & Saint james saith plainly, that all our profession and religion is in vain if we neglect this part, and yet more fearfully. The tongue is fire, yea a world of wickedness, so is the tongue set among our members, that it defileth the whole body, and setteth on fire the course of nature, and it is set on fire of hell. And to be short Ch. 3. 6, Watch over all parts. for all parts, remember, watch, and so beat down thy body, as that thou mayst be able to have it in subjection, and to bridle thine unruly affections, so did the holy Apostle. 1. Corin. 9 I beat down my body and bring it to subjection, lest by any means after that I have preached to other, I myself should be as a refuse, or as one rejected and forlorn. And that like, etc. And the like is said of Hillari: Ego te asine (saith he) non hordco sed palca pascam, ne me post hac recalcitres. O mine ass (so he calleth this body of sin) I will henceforth feed thee with chaff and not with barley, lest hereafter thou kick or strike me with thy foot. THE 5. LECTURE. Verse. 11. 12. For he shall give his Angels charge over thee, to keep thee in all his ways. They shall bear thee in their hands, that thou hurt not thy foot against a stone. HEre we have again, a new most A gracious preservation in the Pestilence. comfortable doctrine, concerning the preservation of God's children by the holy Angels of God, as against sundry calamities of this present life, so against the pestilence, the argument is thus form. They which have the custody and watch of the holy Angels over them, shall be preserved from evil spirits, and comforted in the noisome pestilence. But thou true believer, which hidest thyself by faith in God's providence, as in the bosom of the Almighty: which art so watchful over thy conscience, thy heart, and all thy ways: thou shalt be preserved by the holy Angels of God. Wherefore walking thus watchfully in thy ways, thou shalt be kept free from wicked spirits, and comforted in the pestilence. HE commpareth us in this Argument to infants, and the Angels to Nurses, most fitly, & the scandals and offences of this life, which hurt and hinder us in our race to heavenward, unto stones which cause us to stumble in the streets. And surely who so considereth our weakness, the thorns & briars we pass through, and the dangerous rocks we pass over, again, Satan's subtleties and infinite snares: shall well understand this argument containeth no hyperbole, or feigned speech, for assuredly we could not pass three paces in our ways towards heaven, if that the holy Angels did not as it were carry us in the air, and chase away wicked spirits from us. Here we see, the Lord offereth another spiritual preservative of wonderful virtue, power and might, against the pestilence. We have in these 2. Verses; these three things most worthy our observation. 1 That all the holy Angels are under the charge and government of the Lord, they serve and minister unto him, and where he will. 2 How that they have not only a general charge over all the faithful, but in particular they must care for, and watch over every one: Keep thee, bear thee. 3 How long their charge lasteth: as long as the faithful walk uprightly and sound with God in all their ways appointed for them. 5. Question. How graciously the Lord preserveth his people by his holy Angels in the pestilence. TO pass by all needless and curious As of the orders of angels. questions of jewish Rabbins, and others concerning the holy Angels of God, we shall content ourselves, when we have learned only those points which the sacred Scriptures have recommended and revealed unto us, for our comfort and instruction. The first point needful to be known, as our Prophet here noteth unto us, is, that these holy spirits have no absolute authority of their own, but are under, the charge of the Almighty, they come and go where and when they be sent by him: and they do most faithfully and readily perform all service they are commanded. So the Psalmist speaketh: They do his com●…andement Psal. 103. 20. in obeying the voice of his word. And we be taught, what their function and ministry is, both by their proper and common names often given them in scripture. For their proper names are ever significant, and show some part of their service, for the performance whereof they are sent of God. The Angel sent to the Luk. 1. 19 29. Dan. 9 21●… 8. 16. holy Virgin is named Gabriel (and so he calleth himself) this signifieth the strength of God, answerable to his message, which was to declare the great power of God, as in the wonderful conception of Christ in the Virgin: so in all the work of our redemption. The Angel sent to Esay, is said to be one of the Seraphins: he had his name of Zaraph, to burn: and fitly, for his service was to touch Esays lips with a hot coal from the Altar. Thus the Lord confirmed his Prophets both with his word and Sacraments. So jeremy, so Daniel. jere. 1. 9 Dan. 10. 16. The Angel which came to Mancah, named himself Pelt, wonderful: he both miraculously consumed the sacrifice with fire, and in the said flame of fire ascended up and departed from them. The Angel which came to Tobias, is called Raphael, judg. 13. 20. But that story is very jewish and fabulous. Col. 1. 16. the lords physic or physician, because he cured him, or was sent of God to cure him. And in like manner their common names put us in mind of their service and holy ministry unto God. They are all in general called, thrones, dominions, principalities, powers, because the Lord doth govern his empire, exercise hi●… dominion, and show forth his principality & power by their service. Again, they are said to be the Lords host, and the host of heaven, because they are of a wonderful multitude, and God ruleth them, as kings and Psal. 103. 148. 1. Ki. 21. 22. reve. 19 Dan. 7. 10 Psal. 34. princes do an host of men. Daniel saith: Thousand thousands ministered unto him, and ten thousand thousands stood before him. And Christ affirmeth the same, saying: Thinkest thou that I cannot now pray my father, and he will give me more than 12. legions of Angels? Again, they are marvelous faithful and ready in their service. Ezech. Ezec. 10. 5 Dan. 9 21 and Daniel doth see them flying: they have no wings, and yet are they swift as the winds, and ●…eadie to execute with all speed any thing they have in charge from God. He maketh his ministers spirits, and his messengers a flame of fire. They do their Ps. 104. 4 Heb. 1. 7. Mat. 5. message faithfully, and will have no honour nor worship done to them, as the evil angels, but all to be done to God. Re. 19 jud. 13. 18. 19 20. Their faithfulness great service, and sincere, and constant obedience to God, is notably commended by the Prophets, where he saith: Praise the Lord ye his Angels that excel in strength, that do his commandment in obeying the voice of his word. Where note first, they praise God in their service. 2. They are of wonderful streng●…h to serve him. 3. They Luk. 2. Not as the evil spirits do. do Gods will. 4. They do it faithfully according to his word. Thus far for the first point. The 2. thing to be known is their love to God's Church, and great care over the faithful members of the same. And certainly their love is great. For it is said they rejoice over one sinner that repenteth and turneth unto God: The Psalmist Luk. 15. testifieth of their love and care, when he faith: They pitch their tents round about Ps. 34. 7. them which fear the Lord, and desiver them. Psal. 91. 15. And here it is said, they bear them (like as loving parents & nurses do their children) in their hands and arms, to keep them from scandals and offences. And the Lord giveth them in charge thus to do, faith this Prophet here. And hence it is the Author to the Hebrews describeth them to be Ministering spirits, sent from their sakes, which shall be heirs of salvation. And Heb. 1. 14. as for their number we must not curiously search, how many each man hath to keep him: for the scriptures tell us, that sometimes many are sent to one man, and again sometimes one Angel is sent for the deliverance of the whole Church. To save Elisha against the king of Syria, the mountain was full of horses, and chariets 2. K. 5. 17. It may be this was Michael jesus Christ. Eze. 37. 2. K. 19 of fire round about Elisha. But in Da●●els time, one Angel seemeth to be sent for the protection of the whole Church. And in Ezechias time, one was of strength sufficient to kill and destroy in one night 185000. of the enemies of God's people. And if yet we further desire to learn, what their causes, besides that special charge of God, move them so to love us, affect us, and to minister unto us for our protection and deliverance: the holy Ghost teacheth us, that first they are members Col. 1. 16. 20. with us of one body, which is the whole catholic Church, whereof part is triumphant We are in communion with the Angels. in heaven part militant upon earth. secondly, they have with us one spirit for their Lord, as to convert and sanctify 〈◊〉, so to confirm them in the truth. Thirdly job. 4. 18. they have with us one Gospel of com●…ort: for the Angels saith Peter, desire to ●…ehold the mysteries therein contained, 1. Per. 1. 12. ●…or their confirmation: and our conversion and everlasting salvation. They are present in the holy assemblies, & rejoice, no doubt greatly, to see the Gospel of jesus 1. Cor. 11. Christ preached unto thei●…●…retheren. Lastly, they have one head with us, even jesus Christ our Lord: this the Apostle speaketh: Christ is set at the right hand of the father in heavenly places, far above all principality, and power, and might, and domination, and every n●…me that is named, not in this world, but also in that, that is to come, and hath made all things subject under his feet, and hath given him over all things to be the head, to the Church, which is his bo●…y, even Eph. 1. 12. 22. the fullness of ●…im that ●…th all things. Here foolish Rabbims' object, by occasion of the words of this Psalm. Of bearing Objection. in their hands, That the holy and elect are more worthy persons, and more honourable than the Angels, because the Angels must as it were attend upon them and keep them. Their reasons are weak, and they Answer. too too curious: for parents bear children, and yet the children are not the ●…re worthy: the good shepherd fin●…th the sheep which was lost, and carrieth it home on his shoulders, and yet is not the sheep more worthy than the shep●…eard: An other question is here demanded of their appearance, what letteth it now more Questi 〈◊〉 than in elder times? They know now their visible appearance is both needless and dangerous. Answer. 1. Needless for instruction, for they know we have now in the book of God, all the counsel of God revealed unto us, so they Gal. 1. 6. Io. 20. 31. 2. Pet. 1. 19 had not in the old times in that clear manner that we have. 2. Needless for our protection, for they can do this invisibly as well as in sight. Elishas' guard was as strong and as faithful before he saw them as after. Lastly, their ●…ppearance now is dangerous, since Antichrist hath perverted Wherefore Angels appear not. many with the false worship and invocation of Angels: for since this Idolatry crept into the Church, we know assuredly that wicked spirits have taken the form of good Angels, and have been adored of miserable men, and so deluded many. And the visible appearance unto men, would be more terrible in these days, than it was to Manoab and his wife. judg. 13. And thus far of their love towards the Saints. The third and last point to be considered, briefly is, how long their charge lasteth over us: the answer is, So long as Mat. 4. they walk in their ways. This is that which Satan left out, when he made assault against Christ: for he can both pair and An so do his members often. shred the scriptures, and stretch them also otherwhiles to serve his purpose. So he can heap up judgements to terrify and amaze poor consciences which are humbled, and multiply mercies before such as stand, to breed in them dangerous presumptions. By these words, Their ways; The Psalmist understandeth our several 1. Cor. 7. 20. vocations, wherein we must walk circumspectly, and not rashly run forth to any unlawful means (as Satan would have Christ to do) for so doing we shall tempt God, as Christ answereth the devil in the second temptation. Here than we are taught to walk wisely within our bounds, and not to use unlawful means, or to neglect the good means given us of God for our benefit and good. We must not ●…lie in the air, for God hath not given us wings to fly, but legs to walk. We must not talk Siman Magus. Act. 8. Deut. 8. 10. 11. 12. of revelations, for God doth not so teach us now, but by his written word. We must not go to witches in extremity, to theft in poverty; for so we walk out of our w●…, and the holy Angels forsake us, 〈◊〉 wicked spirits will master us and Pro. 30. 9 confound us. The works of our calling, are called in scripture the way wherein we must walk, desiring the Lord to bless them and all lawful means appointed for us. Now to make use of this doctrine briefly for our present purpose; no doubt of all other spiritual preservatives, this of the Angels is one of the best against the pestilence. For we may not doubt, but ●…mly believe, they pitch their tents, and ●…et as it were an hedge about us, for our custody Psal. 34. and preservation as the devil con●…esseth it of jobs protection. job. 1. 10. So then consider evil angels are cruel, good Angels are merciful; evil angels are old and subtle, good Angels are of ●…ke years, and more wise; evil angels are very expert to send forth venomous exhalations to poison the air: the good Angels are more wise to purge the same: The evil angels have no such power to destroy us, as the good angels to preserve us. Psal. 103. 20. the evil angels are strong and mighty, but they be fearful, and fear abates strength: the good angels are more mighty and excel them in strength, and void of fear, for that they be void of 〈◊〉. To be short, look wherein the eu●…●…ngels have any might to hurt us and annoy us in soul or in body, the blessed Angels far pass them to preserve us and protect us in both. Now blessed be God in this unspeakable mercy, for this wonderful honour and glory, he giveth his poor children here upon earth, that he accounts them worthy the communion and fellowship of his most holy Angels. And yet he giveth them a greater glory than this, for they have his own presence most comforable, for jesus Christ walketh with them in afflictions, as partly before hath been showed, and yet in that which followeth, shall be more plainly proved. Here to conclude this question, forget not to make this use of this holy doctrine. First learn by the excellency of these holy creatures, the great glory of their creator. Secondly, learn by their love to conceive rightly of the infinite love of thy God towards The use of the doctrine going before. Reu. 19 22. thee. Thirdly, remember seeing they be but our fellow-servants they must not be adored. Fourthly, consider often how much thou art bound to be thankful ●…or this blessed protection. Fifthly, learn humility by their examples, they take up poor Lazarus in their arms, and poor sinners often. Lastly, let thy behaviour be comely with all reverence, in thy secret chambers, and private affairs, because of their presence. And so much for this question. Verse 13. Thou shalt walk upon the fierce lion, and the asp, thou shalt tread upon the young lion and the dragon. THis verse again containeth a consequent of an antecedent set down in the last verse aforegoing. And here hedoth amplify what he spoke before of the Pestilence: well, I said the pestilence was like the snare of a hunter, like an arrow, etc. I say yet further, let it be as fierce as a lion, as venomous as an asp, as terrible as a dragon, yet if thou canst believe in jesus Christ, and repose thyself in the providence of the Almighty, in the Almighty, and watchfully walk in thy ways, it shall go well with thee. This reason is thus form. Such as have the holy Angels to preserve them, may walk safely amongst lions and asps, and pestiferous evils, such as the Pestilence is. But thou that believest in the Almighty, thou that watchfully walkest in thy ways, thou hast the holy Angels to preserve thee. Wherefore thou shalt be preserved in the Pestilence. Here we may well understand, first generally, by lions, and asps, and dragons, all the great dangers, secret and open evils, of this present life. Note here for instruction and comfort, what the life is of God's Saints on earth. Assoon as thou hast given up thy name to jesus Christ, there will bend themselves against thee, and beset thee, all the wicked The condition of God's children in this world. spirits that can fly upon thee, and all the evil men of this world will vow thy destruction, and like dragons, lions, & asps will these ever bestir themselves to poison thee, to sting thee, & tear thee in pieces. But be no whit dismayed, this was and is the condition of all thy brethren, and remember there are more, better, stronger, and mightier, with thee then against thee, which thing thou mightest visibly discern if thine eyes were opened. But we walk, and live by faith. Again, I am of judgement that the Psalmist doth here also in other terms lay before us the plague, and the great danger thereof, as touching this mortal life. For like as before, he calls the pestilence tropically: 1. The snare of the hunter: 2. the fear of the night: 3. the arrow that flieth by day: 4. the reward of the wicked: so here, 5. he calls the same evil, a fierce lion, 6. a venomous asp: 7. a young lion, and lastly, a terrible dragon. First let us see wherefore the plague is compared to a lion. 1 FIrst because of the ravenous cruelty of this beast, she teareth all our beasts in pieces, especially then, when she hath young: the she lion spareth (as they say) no pray, even so the pestilence spareth no sorts of men. 2 For the invincible strength of this beast, there is none comparable unto the lion. Even so the pestilence of all other diseases is most strong & deadly, & brings P●…. 8. lib. nat. h. c. 15 down to the earth as well the strongest as the weakest. 3 The lion is a beast of a most hot and fiery nature: even so the plague; for the infected complain much of their extreme burning. Secondly, he compareth the Pestilence to the asp. WHere the asp biteth, his wounds be not great. But (like as they say) to the pricks of pins or needles, but there followeth his bitings, strange effects: for such as the asp biteth are smitten with a numbness throughout all parts, and there followeth a wonderful coldness, Plin. h. n. lib. 8. c, 15 16. 23. continual gasping, heaviness in the head, and after all this a deadly sleep. There be divers kinds of these serpents: Some breed dimness in the eyes, pain of the heart, swelling in the face, and deafness in the ears: some bring present death, and some kill within three hours space. We have here then, not an unfit comparison, considering what like dangerous effects the asp and the plague breed in the bodies of men. Some by the Hebrew * Peten. word here used understand the Basilisk or Cockatrice. There is no●…reeping thing can abide the least hissing of this venomous worm. Such as be bitten by this beast, are tormented with extreme heat and burning in their bodies, the falling of the hair followeth, and present death not long after. And some say, it is death also to see it, or to hear the hissing of it. Surely, there are some such lke symptoms to be found in the Pestilence: and the physicians counsel us not to eye them greatly which are infected; But I think our sinful fears bring many evils upon us, which otherwise might well be avoided. thirdly, he compareth the plague to the Dragon. THis beast (saith Pliny, and other natural writers) doth not cast forth poison, Lib. S. n. b.. 15. but killeth by violence, and tearing in pieces, as the lions do. For these beasles have great sharp teeth, like wild sows, with which they crush and rend in pieces any thing. The P●…stilence is compared to this beast by the Psalmist, and by a man of wonderful experience and sight in naturals, because they are alike dangerous, terrible, ●…alen. and of like poison and qualities together. THE 6. LECTURE. Verse 14. Because he * Dependeth ●pon me, or ●mbraceth me. loveth me, therefore will I deliver him. I will exalt him, because he hath known my name. NOw the Lord himself speaketh and The pa●… confirmeth, as it were to the conscience by his good spirit, all that his Prophet hath hitherto spoken both of God's promises and of his own experience: for it is but a small comfort only to hear the experience of other men, the sweet promises of the Lord, in the outward ears, unless the holy spirit speak also effectually unto the heart & conscience. But here observe how first the Lord will have us to attend unto the experience of his Saints, Not 〈◊〉. and the ministry of his word before he add his own effectual working. The reason is thus framed. He that knoweth my name, and dependeth upon me, and so resteth in my shadow, etc. shall be kept and comforted in the pestilence. But thou knowest me and lovest me, etc. wherefore I shall preserve and comfort thee in this Pestilence. HEre learn how greatly God loveth, favoureth, and delighteth in such as know him, and hang upon him, as upon their almighty father in trouble. Fear not little flock, saith our blessed Saviour, it is thy Luk. 12. 32. father's will to give thee a kingdom: he that will give the greater, will assuredly give the less: Thy father will give th●…e a Kingdom, therefore much more the transitory benefits of this life. It is our father's will to give us immortality in heaven: it is not to be doubted therefore, he careth for us in a special manner in this mortality upon earth. The word exalting is a Metaphor, borrowed from their manner of protection in wars in elder times, they made their towers of defence, & their fortresses upon high rocks, or high hills, that they might have the greater advantages against their enemies. This then is the meaning of the holy spirit here. I will set thee aloft, so 1. joh. 5. 18 as thine enemies the wicked spirits shall not touch thee with any mortal wound. By the name of God, he understandeth all the properties and proper adjuncts or attributes of God, whereby he is discerned in his word from all the creatures, most mighty, most just, most provident, most merciful. By knowing God's name, he meaneth both to know, and acknowledge, & con●…esse the care, the providence and mer●…ie of God in his deliverance, as Psal. 1. 6. God knoweth us when he acknowledgeth 〈◊〉 to be of his number, & we know God's ●…me, when by his good word and holy ●…pirit, discerning the same, we distrust in ●…ll other power, and acknowledge his ●…and only to be able and ready to save us, ●…nd deliver us. Note here how the knowledge & love of God, be inseparable companions. He Ignoti nulla cupido. We do not desire things unknown. Mark. 4. 11. M●…t. 16. that loveth God, knoweth God, and is taught of God. As all spiritual graces, they are not of, nor by nature, but by grace, so likewise this knowledge spoken of in this place. Verse. 15. He calls upon me, and I will answer him. I am with him in troubles, I will deliver him, and glorify him. With length of days will I satisfy him, and show him my salvation. The Argument is thus set in form. He that knoweth me, loveth me, and calls upon me in troubles: shall be heard, delivered, and comforted, etc. Thou art one of that number, which truly know me, love me, and worship me in prayer: wherefore thou shalt be heard and comforted. HEre the Psalmist commends unto us another singular preservative, which is prayer. To stir us up unto this holy exercise, there are added sundry most sweet and comfortable promises. First, God is ready to answer that man before described in afflictions. Secondly, God is with him in troubles. 3. God will deliver him out of this danger. 4. God will bring him to honour and glory. 5. The Lord will satisfy him with days and years. 6. He shall see the salvation of God. First, here concerning prayer, note who it is that prayeth rightly & profitably, to be heard. The same man that is said the verse be●…re to know God, to love him, and by ●…th to rest upon him, he shall call & shall ●…e heard. Every man cannot pray to be ●…eard, for the carnal man here can do no●…ing: for the faithful say: We know not Rom. 8. 26. 〈◊〉 to pray as we ought, but the spirit itself ●…keth requests for us with sighs and groans ●…ich cannot be expressed. In the Law Mal. 1. ●…o kinds of sacrifices were rejected: 〈◊〉 lame and the blind sacrifice. What ●…crifices must now be offered? if we ●…ke the Apostle, he will tell us we Rom. 12. 1. ●…st offer up ourselves, and our spiri●…all service unto God. If then we be ●…nde or lame, all our service displeaseth ●…od. We be blind when we care not for ●…e light of God: of such it is written, ●…ouerb. 28 9 He that turneth away his ear And yet few so blind and so wicked, but they say they can pray. Psal. 141. Eccles. 4. 17. 〈◊〉 hearing of the Lord, his prayer is abho●…able. We be lame when any proud sin ●…gnes over us without repentance: and ●…uch the Lord saith, Prover. 21. 27. The ●…rifice of the wicked is an abomination ●…o God These men be fools (saith the ●…lmist) and pray not at all, verse 4. the ●…e saith the Preacher, and willeth them to harken unto God speaking, before they presume to open their mouths before him, rude & untaught, not knowing how and what to speak. 2 He that will pray must first believe (saith the Apostle) How can they call upon him in whom they do not believe? And james Rom. 10. 14. james 5. addeth: He must be a righteous man. And yet these holy ones cannot alway pray, for how often come they to the Lords gate, and yet have the repulse? how often mourneth and roareth the holy man of God, David, and cannot be heard? And Psal 22. 1. 2. Cant 5. 4. 56. Psal. 66. 18. the Church crieth after Christ mightily, and for a long time cannot find him. The Psalmist se●…meth to give a reason of this, when he saith, If I * If I deligh●… in wickedn●…s. regard wickedness in my heart, the Lord will not hear me. A third thing required in prayer, is a feeling of our wants. A fourth point, is an earnest desire to obtain that we ask, as the widow. Luk●… 18. 12. And a fift point, not to wax faint in prayer. Now for the use and practise of this holy preservative, according to the charge o●… God, Call upon me in the day of trouble, etc. The holy men of God have ever used it ●…n the elder Churches. Hezekiah being smitten with the pestilence, first it is said, He turned his face to the wall. 2. he power forth his prayer. O Lord remember now, I have laboured to walk uprightly, and with a sound heart before thee. 3. It is said, he wept sore: 4. I have heard thy prayer and ●…ene thy tears. 5. He received this comfortable answer, Behold, I heal thee. David, in like manner when he was smitten Psal. 38. 2 with the plague, he crieth to God, saying; Lord thine arrows are light upon me, and thine hand lieth upon me: and so continueth Some good Interpret●…s so judge. amplifying & showing the greatness of his evils: and then he concludeth no doubt, having received comfort: verse 15. On thee, O Lord, do I wait, thou will ●…eare me my Lord my God. And job wept much and prayed, and used, the mother of all good learning often, a sweet and comfortable meditation with prayer let all the faithful fly to this; Christ spends mights in this exercise, so the faithful in the Act. 2. 4. 13. 14. and Paul in all his Epistles. And I will hear him. Here is the first promise, which is added 1. Promise. unto this precious preservative of prayer. But doth not God hear and see always? Objection. Answer. That is true: but by hearing in this place is meant, to like and to grant his petitions, as else where often. David in the end of many Psalms, addeth that God hath heard him, and granted his request: not that the Lord did not hear from the beginning, but now in the end he feeleth an answer in his soul that God hath granted his desire. As Psal. 69. The Lord hath heard my petition. 66. 18. 19 God hath heard me, and considered the v●…yce of my prayer. Where note two things, if we desire to be heard, first that we have a feeling of our wants, as here in troubles. 2. That we cry mightily, and continue, & God in the end will hear us, as he did David, in the end always, and after much crying. I will be with him in troubles. This is the 2. promise. Some man will think this no special promise for that God is both by his essence infinite (filling heaven and earth) & by his providence, watchful, present and careful over all and every one of the creatures in heaven and earth. And yet further, is he not with his beloved children always in a more special manner, by his spirit of sanctification and comfort, effectually also working by the Gal. 6. 14 15. 16. ●…ath and resurrection of jesus Christ to make them new creatures? All this is true, both of the general providence of God, and of his special working and grace in the Saints. But yet they are not always alike comforted. For the Lord doth otherwhiles more graciously show himself at one time then another. For may not the King to those of his household more lovingly show his countenance at one time then another, and frown at other times upon them, and yet they be his servants? So is it with Christ and his members. The righteous souls of the faithful sometimes eat and drink, and feast with Christ: yet at other times, they cry much, they ask many watchmen for Reu. 5. 20. Cant. 5. 5. 6. 7. 8. him, and seek him with much sweeting before they can find him. And that the Lord jesus doth more familiarly show his face, and communicate his graces unto his Saints in troubles and in their grievances: the experience of God's people in all ages can testify: and this we have before partly vouched. David crieth: Hide not away thy face from me, for I am in trouble, and they cried to the Lord in their trouble, and he delivered th●… Psal. 69. 17. out of their distress: O, that men would therefore praise the Lord. Master Philpot saith, to Lady Vane. Believe me (dear Lady) there Psal. 107. vers. 6. 13 19 28. Act and M. in M. Philpots letters. 2. Cor. 12. 9 10. Act. & M is no such joy in the world, as the people of Christ, have under the cross. These holy ones have often many desertions, and yet in the midst of their agonies, Christ will suddenly shine forth as bright as the Sun after a cloudy black tempest, as in Master glovers story appears and many others. And this blessed presence we speak of, make so many of God's people so constantly and so cheerfully to offer up themselves a living sacrifice, to be roasted, and tormented with fire in smithfield, and many other parts of the world. 6. Question. What wonderful communion there is between Christ and his holy members, best known to his people in afflictions. Cant. 2. 16. My well-beloved is mine, and I am his verse 15. I will be with him in trouble. FIrst, let us here consider in what manner the holy Scripture speaketh of this great communion and fellowship between Christ & his members: Thus john writeth of it, first in his Epistle. That I 2. john. 1. 3. say which we have seen and heard, declare we unto you, that ye may have fellowship with us, and that our fellowship also may be with the father and his son jesus Christ. Again in his Gospel most comfortably on this manner: I pray not for these alone, but for them also which shall believe in me through their word, that they all may be one, as thou O Father art in me and I in thee, even that they all may be one in us, that the world may john. 17. 20. believe that thou hast sent me: and the glory that thou gavest me, I have given them, that they may be one as we are one, I in them and they in me, that they may be made perfect in one and that the world may know that thou hast sent me, and hast loved them as thou hast loved me. And the Apostle speaketh of this communion when he saith; Tempt yourselves whether you be in the faith? do ye not know that jesus Christ is in you, except ye be refu●…es? Because this blessed union, communion, and fellowship is spiritual and mystical, the holy Scriptures do strive to help our weakness, to conceive rightly the truth of it by sundry Metaphors and borrowed speeches, as john in the sweet parable of the vine and vine branches: in 2. Cor. 13 4. A parable is a speech comparing like things together, to stir up affection to illustrate any doubt, and to show the effectual working of any thing by most familiar and best known ●…tudes. 1. Cor. 2. 9 Es. 5. which place the whole comparison (if we make supply out of other places) standeth upon sundry most familiar similitudes, as to express the singular love and care of God over his people, and the effectual power of the ministery of his holy word wo●… in them: so to instruct us of the VI separ b●… union between Christ and his holy members. 1. The heavenly Father, is compared to the husbandman. 2. The ministers, unto the husbandman's labourers. 3. The people and the Church of God, unto the vineyard, or husbandry. 4. Christ and his members unto the vine and vine branch. 5. The spiritual union, li●…e and growth of the faithful in Christ, unto the natural conjunction, life and growth of the natural vine and her branches. 6. Lastly, as the husbandman on earth loveth, careth for, and purgeth his vine with his hands and instruments, his corn fields, etc. so the heavenly father loveth, and purgeth his Church and his people by his Spirit, word, and sacraments. etc. And like as wise Princes commit their sons to the custody and instruction of wise and faithful men, so the heavenly Father commendeth the education of his children to his holy labourers, and by their Ministry he prepareth such on eaith, as he purposeth to advance to the kingdom of his glory, to be fellow heirs with jesus Christ in heaven. Again, all that heavenly and most sweet parable, the song of Solomon, tendeth principally to express this inspeakable communion: comparing it often unto the holy union which is between man and wife, in that marriage which is in the Lord: and so doth the Apostle: and concludeth ●…that we are members of his body, of his flesh, and of his bones. 3 And this firm conjunction which 〈◊〉 in this mystical body is again notably ●…id before us, by the similitude of the natural body and the essential parts of the same. 1. Cor. 12. 12. 13. 14. 15. 16. Thus when we see by these few places how the holy spirit doth demonstrate unto us a most certain and real conjunction and communion betwixt Christ and all the faithful here on earth. And yet here is no corporal commixtion of our souls with his, or any conjunction of natures, neither is this a bare consent of minds only but an inspeakable conjunction is 〈◊〉 by means of the words of re●…ation without, and the holy spirit of Christ within working effectually: almighty in power to knit together things most ●…arre distant, as one soul bin●…es head and ●…eete together in one body. To be ●…ort, the Lord to bring his children to this high pitch of honour and dignity, doth proceed with them in this manner as followeth. First, the holy spirit singleth and severeth th●…m out of the world by the ●…ound of ●…is Gospel: 〈◊〉 15. 19 I have chosen you out of the world. And receiveth them to his own house ●…nd ●…amilie. Ephe. 2. 18. 19 Ye are no more strangers and foreigners, but citizens with the Saints of the household of E'the. 14. 15. ●…ere. 15. 17. An vnderstand●…ng ●…eart o●… a ●…ng heart. Mat. 13. 15. God. The 2. effect is: He prepareth our hearts by faith to receive Christ. And to this end. 1. he reneweth the mind. 2. he giveth an understanding heart. Marc 4. 10. ●…1. to receive Christ by faith. joh. 1. 11. To renew the mind his light dispelleth ignorance, & bringeth in that wondered doctrine which cōue●…teth the soul. Psal 199. To renew the heart, 1. he sof●…th and humbleth it by the preaching of God's law. Ezech. 11. 19 20. 2. he causeth it with sighs and groans to confess, Rem. 826. There is no good thing in my flesh. 3. the heart hungereth after Christ, and his righteousness. Mat. 5. 6. 4. Lastly, he worketh in the heart that admirable work of God, john 629. Even a precious and victorious faith to receive (as with a hand) jesus Christ and his benefits. joh. 1. 12. The 3. effect, and work of God's spirit is: he giveth them as a free gift unto Christ. joh. 1027. 924. And Christ unto them again in like manner. Rome 8 3. 2. Cant. 2. 16. My welheloved is mine an●… I am his. The 4. effect. The holy spirit doth in a most wonderful and real manner knit their souls and hearts unto Christ, and Christ ento them againc: so that Christ become the head, and the believer the lively member of Christ. So as the branches have not a m●…re certain sap life, and growth by the vine, than the true believer hath life, grace and growth in all good graces from Christ. lab. 15. 1. 2. For this cause the Apostle saith truly. We are mibers of his body, of his flesh & of his bones. Ep●… 5. 38. 21 Fiftly, than Christ doth communicate vn●…o them, being thus united unto him by the wonderful work of his spirit, all graces and blessings which conce●…ne their everlasting salvation. 1. They are covered with his righteousness as with a golden rob, Gal. 2. 27 They receive by his justificatition. Sanctification. spirit the precious virtue of his death, which hath a great ●…fficacie to kill sin. Rome 6. 6. Gal. 6 15. and the virtue of his burial to rot sin, that so they may loathe it as an vnsa●… carrion, being crucified and slain in them: and the virtue of his resurrection. Phil. 38. 9 whereby they are made new creatures. Gal 6. 15. 16. 3 Because of this communi●…n we are said to be partakers of the divine nature. And the believer may speak all this the Apostle speaketh, in his own person; I 2. Pet. 1. 4. am crucified with Christ, but I live, yet not I any more, but Christ liveth in me, and in that I now live in the flesh, I live by faith in the son Gal. 2. 20. of God, who hath loved me, and given himself for me. Insignis sententia fideles extra se vivere: id est in Christo; A notable saying (saith master Cal.) the faithful ●…ue without themselves john Cal. Come in Gal. verse 2. 10. in Christ. 6 Lastly, when they are thus highly advanced into the communion of the holy Trinity, all the holy Angels and Saints of God: they slay not then in one stay, but they must have their daily confirmation by the said word and spirit, that so they may have a holy growth unto a perfect 2. Pet. 3. 18. Ep●…e. 4. 13. man, and unto the measure of the age, of the full growth or fullness of Christ. And this growth is signified unto us, by the growth and increase which is to be seen in the parts of any natural body. Ephe 4. 15. Let us follow the truth in love, and in all things grow up to him, which is the head, that is Christ. And again, Col. 2. 19 All the body furnished and knit together by joints and bands increaseth with the increasing of God. Thus far briesly of this holy communion. The third promise; And I will deliver him. The Lord will have his children wade through afflictions, yea sometimes to be smitten with the plague itself: but he will deliver them: that is, he will restore him to health if that be good for him, or else he will change this miserable and transitory life, with the happy and immortal life, which is best of all. Blessed is the man whom God correcteth therefore refuse not thou the chast●… of the Almighty, for he maketh the wound, and bindeth 〈◊〉 up, he job. 5. 17. 18. 19 smiteth, and his hands make whole: he shall deliver thee in fix troubles, and in the seventh the 〈◊〉 shall not touch thee. The fourth promise. And I will bring him to honour. It is not to be doubted but God hath per●…ormed this promise always to his children: whether we understand it of an earthly ●…anour or an heavenly, they which fail of this one, are sure notwithstanding of the other, and sometime of both, joseph and Daniel of both after great adversity: Hezek●…as, David and job, of both, after plagues and pestilential maladies. Yet Lazarus and many of his condition, wanting this vain and transitory glory, have received the greater measure of the heavenly. Here again, I do not think, but that he putteth us in mind of the glory of our resurrection, and of our regeneration, where assuredly our glory begins. 2. Cor. 1. 18. which while we consider (albeit afflictions for the present are grievous) yet we must be wonderfully cheered and com●…orted: for howsoever here for a moment, our bodies be subject to many most grievous and noisome diseases, for our correction and chastisement, and after to putrefaction: yet in the end, they shall be ●…illed with a wonderful glory, For they shall shine in the resurrection as Mat. 13. 43 the Sun, and shall be like the Angels of God. Whereas the wicked shall ari●…e to a greater Dan. 12. 5. shame than if they were filled with all the sores and plagues of Egypt. And therefore this promise much comforted job: ●…or thus he speaketh of it in his great passions most cheerfully: I am sure that my Redeemer l●…cth, and he shall stand the job. 19 verse 25. last on the earth, and though after my skinn●…, worms destroy this body; yet shall I see God If Satan be sent to torment the body, remember jobes' comfort in my flesh, whom I myself shall see, and mine eyes shall behold, and none other for me, though my reins are consumed within me. The fifth promise. With length of days will I sanctify him. Here I judge this promise, as that aforegoing, and the last which followeth, concerneth both the life present, and that which is to come. The faithful then in that plague looked every m●…ment for death, and therefore they have this promise to comfort them. An old age is promised as a blessing often to the godly, and they have so accounted 1. Tim. 4. 8. Prou. 5. 1. 2. Pro. 4. 10. 25. 8. C●…itie bona, senio satur. Pro. 16. 31. Age nor honour make men wi●…e, but the spirit of God. job. 32. 8 9 it. Gen. 15. 15. Thou shall come to thy fathers in peace, and shalt be buried in a good old age. So Ged●…on is buried in a good age. judges, 8. 32. And David full of days, riches, and honour. 1. Chron. 29 28. Surely old age, and grey hairs is a Crown of glory to the righteous and godly man. For thus the holy Spirit speaketh: Age is a Crown of glory, when it is found in the way of righteousness: but all things are turned into sin, and accursed to the wicked and ungodly. Com. 5. Again, God's children are more satisfied here on earth with a few days, than the wicked are with Nestor's years. And concerning long days in heaven, there shall be days continually and no more nights. The heavenly jerusalem hath no need of the Sun, neither of the Moon to shine in it: for the glory of Keve. 21. 23. God doth light it: and the Lamb is the light of it. The 6. and last promise, I will show him my salvation. This promise of all the rest is most comfortable. And here two things must be considered. First, who see their salvation, or to whom it is showed. Secondly, 1 Who see their salvation. where and when it is showed us, and seen by us. For the first: not every man can see into this mystery, no not every professor of the Gospel: first he must be, as he is described in this Psalm, a faithful man, a godly man, a righteous man, watchful over his ways, a devout man, fearing God; the Lord doth assure such in time by his good spirit, of their election, adoption, vocation, and everlasting salvation. Rom. 8. 15. Eph. 430. All the faithful aught to strive daily in all religious sear, to come to the knowledge, Psal. 23. 6. and the full assurance by faith of their salvation. Secondly, if thou demandest when and where the faithful see their salvation: I answer, that they see it both on earth and in heaven: first in earth they see it as in a glass, two ways: ●…st by saith 2 Cor. 3. 12. 18. Io. 8. 56. Heb. 11. 1. when they see Christ, and have the assurance of his benefits in their h●…ts by the holy spirit: secondly, by ●…eeling, when they ●…eele the power and virtue of Christ working in them true mo●…ficaton and Eph 320. Ph●… 3. 8. 10. 19 2. Cor. 13. 4. Gal. 6. 14. 15. 16. sanctification of life. Again they see their salvation in heaven, when they come to the present possession of that crown which is purchased for them, then shall they no more see darkly: for ●…ohn saith; We know that when he sh●… appear we ●…all be 〈◊〉 him, for we shall 〈◊〉 as he is: and be with him where he is. 10 17 〈◊〉. 24. 1. 10. 3. 2. Note here 〈◊〉 ●…sts and Ath●…sts till the Lord 〈◊〉 your eye●… with his eye value, you can never but doubt of your salvation, for he alone doth show it, whom, and where, and when he will. To be short, this is a most sovereign comfort for all God's people, and ever hath been in all pains and griefs of this present life, plagues, persecutions, and all evils whatsoever. job rejoiceth in his misery, saying: I am sure my redeemer liveth, and I shall see him, etc. Ch. 19 THE 7. LECTURE. The seventh Question. Of the vis●…ation of the sick, which duty must also be ●…erformed, by some chosen, faithful, and discreet men, in the Pestilence. james 5. 14. Is any sick among you? let him send for the Elders, etc. WE have already showed very cord●…all and precious preservatives both against many evils, and specially against the Pestilence. And yet there is one more which is given us of the Lord, no less profitable and effectual than the rest. And this is that comfortable visitation of the sick, which containeth medicines of wonderful virtue, to be ministered by the righteous and religious Elders or holy Ministers, unto God's people: and by the wi●…e & godly brethren one to an other in all their maladies. In the visitation of the sick, james teacheth us what the sick or visited must do. 1 He must send for the Elders, verse. 14. 2 Acknowledge his sins, verse, 16. 3 He must believe, verse 15. 4 He must pray with them, verse 16. Secondly, what the visitors must be. 1 The Elders, verse 14. 2 The Elders of the Church. verse 14. 3 Faithful men, verse 15. 4 Righteous men, verse 16. 5 Zealous men. 6 Merciful men. 7 Men of one accord. Thirdly, what the visitors must do. 1 They must come to the house of mourning, verse 14. 2 They must teach and admonish the patient, verse 16. 3 They must strive in fasting and prayer for him, verse 15. 4 They must pray tn faith, verse 15. 5 They must persever and expect a blessing assuredly. Is any sick, let him send for the Elders. 1 HEre again with james we see that sickness (as all afflictions of this life) is common to all the godly, with the wicked, poor & rich, strong and weak in faith, there is no exception nor privilege here to free any man. 2. S. james would have the sick man to she●…e his faith & love, by sending first of his own accord for the Elders of the church to instruct him and to pray for him, and to com●…ort him: so the Elders seeing his desire, his love & fear, shall be stirred up in a greater affection and compassion towards him again. 3 We must here note also wherefore the holy Ghost sends us first to these spiritual Physicians of the soul, before we call for the other of the body, which must not be despised. And this he doth, that these holy men may take a view of the spiritual causes of our evils, and labour to remove them, for then our natural griefs are both soon holpen, & most sound cured: so Christ begins his cure, Mat. 9 2. by removing first the spiritual causes, Thy sins are forgiven thee. And surely this we 2. Chro. 16. 10. 12. find daily true by our experience, that when physic ●…res without the Lord, as it were, the sores & plagues of their souls become more dangerous & incurable, for being nothing humbled, nor bettered by the Lords chastisements, they walk more boldly in their old sins when they recover Note. health th●… before. Now l●… 〈◊〉 examine with all diligence, what special points S. james commendeth unto us concerning the visitation of the sick. First he saith, the Elders must be sent for: by these Elders, the holy spirit understandeth elsewhere the holy Ministers chiefly, and with them the godly brethren which were their helpers in their ministry and spiritual service unto God and his church, men of knowledge, wisdom, experience, and godliness without rebuke. Secondly, he saith not one, but many Elders, not one Elder: for here in this spiritual service, as in many other corporal actions, that is true which the Preacher saith, Two are better than one. Again, the love, judgement, experience, faith, feeling, Ecc. 4. 9 and prayer of many, must here be more effectual and comfortable then of one. And yet here cases no doubt may often so fall out, as that some one most rare, most job. 33. 23. expert, and wise messengers of the Lord must be sought for, albeit as job speaketh, we shall hardly find one such amongst a thousand. Thirdly, he addeth, they must be the Elders of the church, that is, such as are best known to thee: thine own wise pastor, etc. which can best discern all thy sores: or that minister which hath been Gods most holy ordinance, either for thy conversion, or confirmation. Question. But here now a question may be demanded, whether the same Ministers of God which serve the Lord in their public ministry, and come to the holy assemblies, are charged also in this place to attend upon the visitation of the sick in time of pestilence? Answer. TO this I answer with men * joach. Camerar. in synop. depeste Ewich●…s depeste. of judgement, that it were very expedient, that at such times, there should be certain special men chosen for this purpose, men known both for their ministry, godliness, and sincerity of life; who should not neglect their duty concerning either the souls or bodies of the faithful, which they could perform, or cause any way to be done for their good. Secondly, I answer, that I cannot see how the Pastor notwithstanding, can neglect any of his flock (committed of the Lord unto his charge) in any calamity, or the pestilence. For the Apostles charge is so general in my Here I desire to be taught by the godly learned, both how S. james must be understood, and how ●…he sick of the plagne may best be visited. judgement, that it excludeth all exceptions of persons., time, and sickness. Any man may send in any sickness for the Elders of the Church. But here let wise Christians be careful, as not to abuse the love of their kinsfolks and friends, so to prefer the health of all the congregation, before their own, and so to strive to content themselves, with the presence of such as the magistrates have selected and appointed for this purpose. This religious love & care for the church was in Boz:, who being sick himself of B. de pest. the plague at Lausanna, would not have M. joh. Calvin, and P. Viret to come unto him, when they offered freely, & most lo●…ingly to come & visit him: because (saith he) we must prefer the benefit of God's Church, and the glory of God, before our own comforts, and the preservation of our own life. Fourthly, these men must be men of great love, mercy & compassion: for this cause he willeth us to take the Elders of our Church, that is, such loving, known, merciful men, as can & will mourn with us, and for us. Psal 41. 1. Blessed is he that judgeth wisely of the poor, the Lord shall deliver him in time of trouble. A notable example of this compassion is in jobs friends: for first they came to comfort him; secondly, job. 2. 12. 13. they wept greatly when they saw him; thirdly, their great grief is signified in renting of their clothes; fourthly, their compassion, in sitting by him seven days and seven nights in silence. This is the time when God's children must strive to show their affection, and brotherly kindness 2. Pet. 1. 7. towards the Saints. Fifthly, these holy Elders which visit the sick must affect one thing, be of one mind, and of one accord: for the cri●…s and prayers of such men be very strong, and Rom. 15. 6. can soonest and best prevail with the Lord, according to his own truth & holy promise. verily I say unto you, that if two of you shall agree in earth upon any thing, whatsoever they shall desire, it shall be given them Mat●…8 ●…8. 19 of my father, which is in heaven, for where two or three are gathered together in my name, there am I in the midst of them. The truth of this promise is to be seen in the practice and prayer of the holy Saints. The disciples which were met together, to pray for the good success of the gospel, for spiritual courage & boldnesle in their ministry, for the confirmation of their doctrine by signs & wonders. I it is said of the whole multitude of them which believed, & there prayed, That they were of one heart & of one soul. Ast. 4. 31. 32. They lift up their voices Omothumadon. Ast. 2. 1. 4 24. unto God with one accord. ver. se 24. 3. After prayer they obtained all that they asked. For it is said: first that they were confirmed presently with a miracle. The place was shaken where they were assembled together, and all were filled with the holy Ghost. verse 31. 2. They received their second request, spiritual * Uers. 31. Parresia. Eph. 6. 19 1. Chro. 28 20. boldness & courage: for it is said, they spoke the word of God boldly, ver. 31. 3. Lastly, the Gospel was more glorified, & had a more free passage daily. And the day of Penticost, when they waited together in prayer for the gifts of the holy Ghost: It is said they were altogether Act. 2. 1. with one accord in one place. And the holy Disciples which believed, they are said, that in hearing the word in prayer, they continued with one accord daily in the Act. 1. 46. Temple. These Elders then of whom james speaketh, must be thus affected. Religious men, faithful men, devout men, righteous men, and such will not lightly jar or disagree, but be most careful to keep the bands of love in holy peace and unity, with heart and mind affecting one thing, Phil. 3. 15. 16. Ro. 15. 16 and bearing with them of weaker judgement, till the Lord hath revealed better things unto them. These men thus having one heart and one mouth, may send forth such cries unto the Lord, as shall be heard, and none other. Sixtly, S. james requireth that they be faithful men, righteous men, and m●…n of good feeling. They must have faith, for otherwise they cannot pray, as we have before showed: ver. 15. of that 19 Psalm: they must be righteous men, for otherwise they shall be rejected of God in this sacrifice which they offer. Pro. 21. 27. and the sick can have no comfort in them. And they must have a good feeling of the wants of their brother, otherwise their prayer will not work and be effectual: so the promise is to be understood, the prayer of a righteous man availeth much, which is Verse. 15. working, and effectual. Seventhly, they must instruct and admonish the patient, and by mutual conference, so stir him up to open and re●…eale such sins and evils as most grieve his heart and conscience. They must know his passions, his life, his calling, his knowledge, his fear, his affections, his love, and all his conversation and how long he hath known jesus Christ. Again, here they must be wise to discern, Ephe. 6. whether Satan hath wounded him with any fiery dart, and so hath caused him to doubt of his election, vocation, faith, repentance, etc. They must be provided of examples which may show him how that other of God's children have so been smitten, & have languished long, and yet at last were graciously restored. But nothing comparable to our own experience. Here let them pray earnestly for the spirit of judgement for that Satan Esai. 11. 2. hath many strange & invisible delusions: and remember the proverb, That a gracious speech heateth the passions of the soul. A Pro. 25. 11 word spoken in his place, is like app●…es of gold with pictures of silver. Eightly, Saint james requireth in the visitors of the sick, verse 15. a prayer of Euchentes pisteos. faith. They must be persuaded that all this sacrifice and service which they off●…r unto God in their supplications, etc. is accepted of God in jesus Christ, and shall return from him a c●…mfort for themselves, and a blessing for thei●… brother, according to his holy promise in this place. This james telleth us, in the beginning of his Epistle, that if any C●…a. 5. 16. will receive any good 〈◊〉 Lord, let him ask in faith and waver not: for he that prayeth effectually, must be persuaded, his labour shall not be lost, but that the Lord will consider it. Psalm. 66. 19 this ●…aith our Saviour: Whatsoever ye●… Mat. 21. 22. ask in prayer, if you believe you shall receive it. The father of a lunatic, which was vexed also with an evil spirit, came to Christ, and spoke thus doubtfully: If thou canst do any thing help us, and have compassion Mat. 9 Verse. 22. 23. 24. on us. Christ answered: If thou canst ●…eleeue, all things are possible to him that believeth: and straightway the father of the child crying with tears, said: Lord I believe help mine unbelief. Arguments to confirm their faith in this instant are these. 1. The patient is a brother and a professor of the Gospel, and therefore we must as feeling members consider his case our as own. 2. If heretofore he never gave up his name to jesus Christ, now he is desirous to do it, as appears and is signified by sending for the Elders, by confession of his sins, etc. And thus both parts must strive that this prayer ma●… be done in faith, and may be working effectual. Cyprian speaking how he and his brethren did much good in his time in the visitation of the sick, saith, that they prōsper●…d according as they and the patient hath faith to speak unto God. Prout 4 Tract. de Idol. vanit. fides patientis adiwat, aut grati●… curantis aspirat. 9 Saint james here requires also the humiliation and faith of the patient. The holy Elders doing their enduour with all diligence; the brother which is thus visited, must strive also to believe as all things generally concerning his salvation: so also so that this particular action of these holy men shall do him good, as for the free pardon of his sins, so sor bodily health so far as shall be expedient for him. To this end the Apostle willeth the sick man to confeile his sins, and the elders to provoke him thereunto by their experience, vers. 16. Confess your sins one to another, and pray one for another. Surely the Lord jesus in all his miraculous cures, even requireth this faith in ●…uerie one of his patients. Mat. 8 10. To the good woman which had the issue of blood he saith: Daughter be of good comfort, thy faith hath made the●… whole. And so to all the rest, he asketh always M●…tt 9 22. of their faith, and how they are persuaded of his grace, love, power, and might to do them good. And this is it that Cyprian noteth, pro●…t sides patientis adiwat: a●… the Patients saith helpeth us so we preua●…le with God, in the visitation of the sick. The 10 point and the last here to be remembered is, these me●… must have zeal to persever and continue this holy exercise in abstinence add prayer 〈◊〉 admonition and instructi●…. etc. For 〈◊〉 the Lord heareth always the pra●…ers & supplications o●… his ●…uants in the beginning: notwithstanding he showeth not always any full grant of them long after, because he would have his children more earnestly to sue unto him, and to wait upon him. So the Apostle chargeth that we persevere and continue in prayer, waiting Kom. 12. 12. ●…nd expecting with patience a blessing from the Lord. And this our Saviour teacheth Luke. 8. 1. us sweetly by a parable. And Dani●…l confirmeth it unto us by his own prac●…ise and experience: for thus he saith: At the same time I Daniel was in heaviness for 3. weeks of days, I ate no pleasant bread, Dan. 10. 2. 3. neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three weeks of days were fulfil●…ed. Here is a watchful continuance in prayer, fasting and humiliation for 21. days, than he re●…eiueth an answer, Fear not Daniel, for from the first day, that thou didst set thine Vers. 12. bear't to understand and to humble thyself before thy God, thy words were heard, and Mat 2. 46. 47. I am come for thy words. Thus we see that albeit the Lord heareth not at the first cry, yet he delighteth to see our humiliation, & will grant our requests in his good time and not fail us. And thus far we have seen how the holy elders proceed in their spiritual cure. These rules being followed with wisdom and judgement, I doubt not, the holy men of God have, and may attain great mercies & blessings in the due practice of them, in the visitation of the sick people of God. And if this spiritual exercise be so comfortable and so profitable in common and vulgar diseases, which come of natural causes only: how much more precious are they in greater plagues in any, as Saint james speaketh? and therefore in the pes●…ilence it is so also, which is no doubt a mixed evil of natural common known causes, and spiritual. invisible and unknown as we have before showed. Here I would ●…nd, but that I must first answer two sort●… of men, which oppose themselves against the comely and comfortable ordinance of the Lord. For some there are so hard hear●…ed, and so void of all humanity, that they will not have this holy exercise to have any place in time of pestilence. Again, there are others ●…o void of all good judgement, which without all difference or respect of time, persons or place, frequent all houses, without any fear of contagion or infection, and exclaim mightily against all departure or going aside from the pestilence. For the first sort, I commend unto them these holy rules following. 1. they must summon themselves unto the judgement seat of God, and look on the plague as on the messenger of God's wrath, which cannot be avoided with change of places, but by repentance and amendment of life, etc. 2 Let no man go aside, nor tarry with a doubtful conscience, but when as he shall have learned out of the word of GOD what his duty is, that commending himself to God, he may continue constantly therein. 3 Let no man depart a hairs breadth, for fear of death, from the duties of humanity, nor break any of the bonds of love, which are many as between man and wife, between parents and children, masters and servants, between kindred. between christians, neighbours & friends: For if we break these bonds, I see not how human societies may continue. And here when the Lord shall change the life of any of thy good friends, be not cast down, as they which are without hope: But remember Cyprians words: Non amittimus nostros, sed tantum premittimus: We have not loct our good friends, but we have only sent them before us. 4 Let not him that is bound to any civil office depart, for such are bound, by the laws of christian and godly policy in every common wealth to attend upon their calling, function and place in their own city. 5 Lastly, the Pastors and elders (as here james speaketh) may not depart, for how then shall the sick be visited and comforted; which thing seemeth here to be commanded & commended by the holy Apostle unto them. The second sort make many objections which may be thus answered. First they say, God's decree is unchangeable: Frgo 1. Ob. it is in vain to depart or to go any thing aside, for no man can escape his decree, and so death when he sends it. This argument is not good: for God's decree doth not take away ordinary and lawful means to save life: no not When a man hath received an answer from Thus a heathen spaketh, God to prolong his life: as in S. Paul, who was told of the Lord, he should go to Rome, and yet the Apostle neglecteth Tam fatale est medicum adhibe re quam convalescere. Delato. no means of God's providence to bring him thither. Act. 27. 143. Again they say: Such as fly from death love not God, for death is the way to him. Yet again look on Paul's example: 2. object. he greatly desired to be with Christ. Phil. 1. 21. 24. And yet for his brethren's sake, Rom. 9 3. and God's glory, he would not give up his life to the enemy's hands when they thirsted so much for his blood. act. 25 11. And he giveth God great thanks for his deliverence. 2. Cor. 1. 5. 11. They say the pestilence is an especial 3. object. messenger sent from God, and therefore we must quietly abide it. So wars and famine. And yet Abraham, Isaac, and jacob, flee and depart to those places where they might best be relieved. They say we have no christian example 4. object. for this departure. This is no good argument. Is it not apparent in holy scripture what every one hath done? and we know that in many things, the general rules of doctrine are sufficient to determine those things whereof we have no commandment, nor any paricular example. They say, David fled not the 5. Object. plague. That was a short time, and whither should he flee, seeing that pestilence was spread all over the land. 2. Sam. 24. The christians in Alexandria being among 6. Object. the heathens, without all difference or respect of persons, time, or place, did persorme all duties ofhumanitie and charity If any desisire to know more of this, read B●…za of the pestilence. in visiting and comforting the living, and burying the dead Pagans: ergo, much more should we do this among the Christians. I answer, such Christian constanci●…, and merciful humanity is to be praised and followed, so that a general rule be not made of it: For Euse●…us, doth not say that every one did Lib. 7. ca 10. so but that very many of the Cristians did so. An admonition concerning the use of physic, and all natural helps which the Lord may bless for our good, as in other maladies, so in the pestilence. SAint james addeth, that after the former spiritual comforts, the Elders of his time did anoint the sick with oil in the name of the Lord: Marc. 6. even as our Saviour had before appointed, and his Disciples practised in their miraculous cures. This gift of healing the Apostle speaketh of, 1. Cor. 12. 30. showing it to be a peculiar gift: are all doers of miracles? have all the gifts of healing? And it ceased in the Church, when the Gospel was sufficiently confirmed with miracles, even anon after the Apostles, Prophets, and Evangelists had finished and ended their work, and when their time was expired. Now than the gist ceasing: it is madness to retain still the sign which went with the gift, that is, this anointing or anciling, and more madness to make a Sacrament of it, as Antichrist hath done, and most extreme madness to give it unto them onelic which are a dying, which was wont to be given to such as did recover health again. Wherefore as the holy visitors than did first use their spiritual exercise, which is left for us to practise, and next this extraordinary gist and means of healing: so let us carefully and wisely here call sor in the second place the learned physician, the comsortable and ordinary means which God hath lest unto us in nature as long as the world endureth. This order that holy writer, the godly Preacher commendeth unto us in these words. My son fail not Eccle. 38. 9 10. 11. 12. in thy sickness, but pray unto the Lord and ●…e will ma●…e thee whole: leave off from sin, and order 〈◊〉 hands aright etc. and cleanse Ecclesi 8. 9 10. 11. 12. thine heart from all wickedness, etc. Then give place to the Physician, for the Lord hath created him, let him not go from thee, for thou hast need of him: the hour may come that their enterprises may have good success, for he also shall pray unto the Lord, that he would prosper that which is given for the prolonging of life. Whereas some object that in the pestilence natural remedies of physic cannot benefit us, because the causes here cannot be found or seen in nature: I answer with M. B. If there come into the pestilence no natural causes, than these whom the plague hath infected, cannot doubtless so much as be eased, much less be healed by natural remedies. But this second to be very false, experience & common sense do daily tell us. Wherefore I affirm, that natural remedies must not be neglected. Again, whereas others do object, that physic here often is seen to have but small good success: I answer, that we must not say of natural preservatives, that because they do●… not benefit one or two, or three: therefore they cannot help any at all. It is a bad conclusion: for consider that God doth govern natural causes and their effects as it pleaseth him, and blesseth them to whom he will, where and when he will. And hence it cometh, that the infection toucheth not every one that is in danger of it, neither is it deadly to every one that is infected. Others yet more fond dispute against natural remedies in this sickness: and they say that God hath here a more special providence, and he will smite whom he will to death, and therefore all remedies are to small purpose. These men again want judgement. I answer, that the Lord no doubt, when he sent a famine into Egypt, and the regions thereabout, he determined who should die in that scarcity: yet for all this, ceaseth not joseph with most wise counsel, to provide for the Egyptians, and jacob for his family. The like did Paul in the sea with the Mariners, when he had received an answer he should come to Rome safely: as is before showed. And Christ knew his time, and yet he went aside often from the enemy's hand till his hour came, using the ordinary means for his preservation. And that no man may stand stiffly 1 Denature dcorum. in his own rash judgement; Quid Temeritate fortius? saith Tully; What so fool hardy, or so violent, as rash and hasty spirits? Hear what that learned Father of blessed memory, Master Luther saith of this matter in his Treatise of the pestilence, translated out of Dutch into Latin, and in English thus much: God hath created physic, and given us Of the plague in Wittenberg. Ann. 1527 a mind and reason, that every man should have a care of his own body for health and life: whosoever will not use these, when as without the hurt of his neighbour he may, the same man betrayeth his own life, and there lacketh little, but that before God he is made a murderer: for by the same reason he may despise meat and drink, raiment and housing, and trusting too much unto his faith, say if God will, he can preserve me without all these things: then the which folly, this is yet greater, that he which after this sort, casteth off the care of his body, he may hurt and infect others also, and so through his negligence he may purchase the blame of a murderer. Some men do indeed as foolish men do in a common firing, which will not come and help the city, but let the fire alone, that the whole city might be burned: namely upon this trust, doubtless, if God will, ●…e can without water quench the fire. But friend, thou oughtest in no wise so to deal: Nay, it is unlawful and shameful which thou persuadest thyself: but rather use remedies and medicines, and do whatsoever any way may help: perfume thine house, orchard or street: fly the infested places, and so behave thyself as one willing to quench and not to maintain this open fire. Again, it followeth in the same treatise. If Satan by the will of God, either by himself or his Ministers, hath wrought us this deadly infection: I on the other side before all things will pray unto God, that of his mercy he will take away the same from us: then I will put to my simple helping hand, both by perfuming and cleansing of the air, by using of medicines, and also in sbunning the infection, where my presence is not necessary. Lest I might seem myself to have neglected some thing, or to be cause of death unto other, who through my negligence may take harm. But if God nevertheless will have me vi●…ited with this sickness, or call me out of this world unto his kingdom, yet I have done but that which was my duty, neither have I offeded●…●…n any thing, either against myself or my neighhour, but where my service is needful, there I will let pass nothing of all things which either can or aught to be done of me. Behold this Note. is that godly faith indeed which doth nothing rashly, neither tempteth God in any thing. Thus then I conclude, when thou shalt have wisely considered and discerned the causes of the pestilence: then turn to God (as the Prophet biddeth) with all thine heart, with fasting, with weeping, & with joel 2. 12. mourning, and sly aloft by faith into the secret place, almighty shadow, & blessed Conclusion. protection of the Lord, and there rest patiently as under his holy wings, ever praying for the increase of faith and patience, that thou mayst quietly wa●…t and depend upon God, and for a good conscience, that so thou mayst avoid false, foolish, vain, and wicked fears, and cheerfully standing in thy place: and carefully call for the protection of the mighty, blessed and holy Angels, & for the communion and presence of jesus Christ: so shalt thou chase far*away from thee the wicked and unclean spirits which are sent of God to poison and to destroy men with the pestilence. And lastly, when thou hast used all the means before showed, for thy spiritual help and comfort, thou must neglect no ordinance nor help of God in nature, both for thy cure and preservation. The 1. Ch. 6. 12. wicked indeed invert & pervert this order, as did Asa, and therefore no marvel if they receive often a curse in steed of a blessing; for if physic give them health of body, their souls notwithstanding are never cured, or made any better by their chastisements: but they daily gather more strength to commit sin with greater boldness. MASTER GREENEHAMS' PRAYER. O God most mighty, glorious and righteous: O Father most loving, gracious, and merciful, which keepest covenant and mercy in jesus Christ; for all those which receiving the first fruits of thy holy spirit, walk before thee in uprightness of their heart: we thy unworthy children come unto thee in the name of thy only begotten son jesus Christ our Lord: beseeching thee to renew and increase thy holy spirit in us, and to purify our hearts more and more by faith, that we may have a clearer sight, and a surer persuasion of thy fatherly goodness unto us, and that we may more readily perform our dutiful obedience unto thee. For we do acknowledge & confess unto thy sacred Majesty, that we have yet never hitherto worthily esteemed thy mercies towards us, nor sufficiently expressed the fruits of our bounden duty towards thee: but that still we remain ignorant, and forgetful of many good things, which we ought, and might know. And we confess Lord, we are slack unto those things which thy holy spirit offereth to our minds, unapt to do them, soon weary of well-doing; and wherein we please thee something, we please ourselves too much. Moreover we likewise confess, that we are ignorant of many evil things, that we have done, do, or may do: forgetful of divers things, which sometime we have had knowledge and remorse of. And now the things which come to our remembrance, and are in our sight, do not appear to be so sinful in any measure as they are, and aught of us to be regarded. Yea we are beguiled or ever we are aware with our present corruptions, and they cleave so fast unto us, that we can hardly leave them, but most hardly be brought to true repentance of them. We besee●…h therefore thy sacred Majesty, to work in us by thy holy spirit, a wise and careful searching out of and into our sins, that by thy law we may be convinced of them, awakened by thy threatenings, rebuked for them by thy judgements, executed upon the wicked, and exercised toward thy children, servants, and friends, that so we may fear and tremble for them. And by the serious premeditation of the uncertain hour, of a most certain death, of the day of thy general, in●…itable, and dreadful judgement, of the horrible & everlasting pains of the wicked in the hells, and their loss of the inestimable joys of the heavens, stir up our dead hearts to seek thee O Father in thy Christ, and thy son our Lord and Saviour in the Gospel. And finally, we pray that we may be even confounded in ourselves, by the fruitful remembrance of thy blessed sufferings, the most precious bloodshedding and death of our Lord jesus Christ, that so we may be humbled after that manner and measure thy children should be: beseeching thee, that we may so aforehand accuse ourselves before thy blessed Majesty, that our adversary may have no power hereafter to accuse us, so judge ourselves, that we be not judged by thee: so with shame, sorrow, fear, & trembling, acknowledge the vileness o●… our sins wholly before the throne of thy justice, that we find it to be a throne of grace and mercy unto us in jesus Christ our Lord. Now O Lord, the searcher of the hearts and reins, thou knowing this to be the humble and single desire of our hearts, we fly unto thee for refuge, beseeching thee by thy holy spirit to work in us a clearer sight of the wisdom of our Lord jesus Christ, whereby our minds may be further cleared from blindness, and we have a clearer sight of the whole mystery of our salvation in him; and grant us God a fuller persuasion of the discharge of all our sins in his death, and of the imputation of his righteousness unto us, in his resurrection: that the guiltiness of our conscience may daily more and more go away from us, and peace of the same be confirmed in us; especially in the time of our temptation and trouble, the day of our death, and the hour of judgement. And next (most merciful Father) grant us a more powerfell experience of his death, killing sin in us, and of his resurrection, raising us up unto a new life, that daily we may be less sinful, and more holy, righteous, and sober in this present life: that so also we may have a more sure and steadfast hope in his redemption, and may more strongly resist the vanities of this world, in false pleasures, profits, and glories: and more patiently endure all manner of miseries of the same, which may befall us, until his glorious appearing when he shall come to be glorious in his Saints, and made marvelous in all those which believe in him, Amen. Furthermore O Lord, whereas we are privy to ourselves, or it is known unto others, or unto thee, that thereby any sin or sins more strange in us through our corrupt nature or custom, or the temptation of others, or of the tempter; we beseech thee that there we may labour to find the precious death of our Lord jesus Christ more powerful in subduing the same: and whereas through unability of nature, want of means, or grace, we are weaker in any duties of well-doing, there we may strive to find the virtue of his glorious resurrection more effectual in raising us up in means of life: so that our familiar corruptions being cured, and our special infirmities being relieved, we may be also endued, as with general graces meet for all Christians, so with such peculiar graces as may be meet for our callings, and enable us to glori●…ie thy holy name, build up others in well doing, and treasure up the fruits of a good conscience, for ourselves at all times, and especially in our need. And in this behalf the desire of our heart is, that thy holy spirit work in us the renouncing of our reason so far forth as it is blind, and the crucifying of our affections so far forth as they be corrupt, that so we may offer them up with soul and body in sacrifice of humiliation: and that having received these graces, we may also o●…er them up in a sacrifice of obedience unto thy gracious Majesty. And wherein soever we have, do, or shall with thy graces obey thee, we desire to offer up thy graces, our obedience, and ourselves in a sacrifice of thanksgiving, and praising of thy holy and blessed name, through jesus Christ our Lord, Amen. All thy ways O Lord, we acknowledge to be mercy and truth; we beseech thee therefore, give us the holy fruits of all the good means thou hast heretofore wrought our good by: as thy holy and sweet promises preached unto us, red of us, meditated upon by ourselves, or conferred of with others, the prayers, thanksgivings, Psalms & Hymns of ourselves, our friends, and thy church, thy sacred Sacraments, the ministeric of thy holy Angels, the communion of thy Saints, & admonition which hath been given us for our good: most humbly entreating that we may have sanctified unto us the remembrance of thy former mercies bestowed upon thy church, upon any member thereof, or upon ourselves, either in benefits, or in crosses: & albeit our nature is most impatient either of reproaches offered unto us by our enemies, or any injuries by our friends, yet herein we fervently ask of thy wise and merciful goodness, that we may reap a good fruit even of such evil means. And because we grow to be acquainted with the pride of ourspirits, and slothfulness of our flesh, and few means are left us, and many offences (by ourselves conceived; by others and Satan offered) do already, and are daily like more to assail us: O Lord, thou which hast been our God, even from our first birth, especially since our new birth, be thou the God of our middle age, yea of our old days, (if we live so long) until thou finish the last work of our new birth begun and continued thus far in us. To this end we ask of thee that we may vow (and receiving grace from thee, we do vow) to use all these forenamed good means of our salvation, more mercifully, then yet ever we used them; in using of them we ask more fear of thy Majesty, faith of thy promises, pureness of our hearts, love unto others, and withal, blessing and fruit more abundant, that our latter works may be better than our former. Woeful experience (O blessed Saviour) teacheth, and moveth us to call upon thee, as for these former things, so to be preserved and protected by thy almighty and merciful grace, from our own corruption to come, from all Satan's temptations and accusations, from all manner of contagion of the ungodly in their injuries, reproaches, and in their benefits, praises, their sorceries, enchantments, yea from any hurt of thy children (as they be not regenerate) & from any hurt by thy creatures, so far forth as any of these things may hurt our salvation. Former experience O mighty God and merciful Father, ought not only to teach, but also to enforce us to give thee thanks, praise, and glory, for thy former mercies upon us and thy Church bestowed: but wherein thou hast provided for us many arguments of strength, of faith: or ignorance, forgetfulne●…e, negligence, and want of reverence of thy mercies received, minister just cause of humiliation: and therefore in some faith in, and thankfulness for thy former merciful blessings, and yet in much weakness, in the merits of jesus Christ our Lord: with our whole heart, we beseech thee give us a good portion of thy spirit, to call carefully thy benefits to our remembrance, wisely to understand them, and reverently to regard, and truly to be thankful for them, in mind, in heart, in word, and deed, through jesus Christ our Lord and only Saviour. Amen. We beseech thee most mighty God and merciful Father, to make partakers of our prayers, and thanksgivings, all the whole Church, and every member thereof, especially where duty most chargeth, promise bindeth, necessity craveth, and thy glory challengeth, etc. LEt the rich seek for the godly, wise, and learned Physician, and take heed of wicked, ignorant, bold empirics, which kill many men, and yet fear nothing, because they be not called to their accounts according to good laws for this cause provided. And let the poorer sort with good advise and counsel (if they can have any) use Maist. Phaer of the Pestilence. Master Phaers medicines, in his short, but learned Treatise of the Pestilence, which he wrote of purpose for the benefit and comfort of the poor. I have added a few medicines of Master Phaers, because of some empty pages: they may serve at a need, and by God's grace do some good when better counsel is wanting. A most precious Electuary against the Pestilence for the rich. TAke Cinamome elect, one ounce, Terra sigillata 6. drams, fine myrrh 3. drams, unicorns horn, one dram, the seed and rind of citron, roots of Dyptany, burnet, Tormentille, Zedoary, red coral, ana: drans two, yellow sanders four scruples, red sanders, two scruples, white been and red flowers of marigolds, ana, one dram, ivory razed, scabious, Betonice, Offininis tunicae appellatae seed of Basile, the bone of a Stag's hart, Saffron, ana two scruples, make a fine powder, & add unto it, of Bole armoniac preparate two ounces, white sugar three pound, and with a syrup of Acetocitate citri make a goodly electuary, and keep it in a glass. Or this form with less cost and quantity. TAke of the roots of Dictamu, tormentil, bowl armeni prepared, (that is, washed with water of scabious) terra sigillata, ana * Of every one like quantity. 6 drams: of the root of Gentian, and of the root of butter-burre, of betony, called in the shops Betonice tunicae. Ana, 2. scruples, red sanders one scruple, ivory razed, the bark of Citrone, of red coral, of the bone of a stag's heart, of the root of Zedoary, ana, half a dram of most pure pearls, of both kinds of been, ana 2. scruples, fragmentorum quing, lapidum pretiosorum ana one scruple: amber, good unicorns Let the Apothecary help you to make this powder. horn, ana hal●…e a scruple, of gold and silver leaves three of each, mingle all these, & make a fine powder. If the Pestilence cometh with great excess of heat, take one dram and drink it upon Rose water and vinegar, but if ye feel it cold, take it in a draft of wine, and cover you with clothes, so that ye may sweat as long as is possible, for without doubt, it is a present remedy, as I myself have oftentimes proved. For the poor the best I find is this. TAke the root called Petasites in Latin, in English the butter-burr growing by the water side, dry it & make fine powder of it, give it the sick. If the Pestilence cometh with heat, take three drams of it in Rose water and vinegar: but if it come with a cold, give it in a draft of wine, and cause him to sweat as long as he can endure it. To ripe the botch. TAke Mallows, & the roots of holihock, & onions, as much as shall su●…fice, wash them and seeth them in water, and afterward bray them in a mortar with powder of linseed, and of Fen●…greke, & a good quantity of swine's grease fresh, laying on the plaster every day once. To break the botch. SOme lay on it a plaster made of figs, sour leaven, and raisins without kernels, brayed and incorporate altogether in oil of camomile. To mundify the botch. AFterward mundify the place with a salve made of yolks of eggs, fine barley flower, and a little honey or oil of Roses. Medicine for incarnation. LAst of all, for the perfect incarnation, take the juice of Daises, & with a little wax make a soft ointment, and use it: or ye may lay thereto any other salve incarnative, as ye are wont to do in other clean sores. FINIS.