I. Question.

What benefite, comfort, and rest Gods people may receiue by faith, in the Pestilence.

[Page 11] THe blessed faith of the Saints of God Heb. 11. 6 Rom. 14. Io. 6. 9. is a wonderfull supernaturall grace, by the which we greatly please God, and without it, we displease him in althings, without exception.

This great grace and gift of God, as it is most needfull at all seasons and turnes, so most of all in extremities, for if it then faile vs, we shall be carried away as with a maine saile, from the Creator to the creature, and and we shall fixe all our sences vpon them, and confidence in them, & forget the great Lord and gouernour of all the host of hea­uen and earth. This vertue greatly pleased Iesus Christ in his miraculous cures on earth, and doth no lesse doubtlesse please him now in heauen.

The faith of the Gospell, or Euangeli­call requires; 1. that you beleeue that the Messias is come: 2. that you beleeue that Iesus Christ the sonne of the Virgin Mary is God and Man, or God manifested in the flesh, and that very Messias which was to come. 3. that you beleeue in him, for your perfect redemption. 4. lastly it was requi­red in these which resorted vnto him for miraculous cures, that they carried with [Page 12] them a particular faith to be healed, that is a comfortable perswasion of heart, that hee both could and would heale them, and such afflicted persons as they prayed for, might be healed. This holy faith I say, greatly plea­sed Christ in earth, and shall preuaile with him in heauen also for all mercies and bles­sings to the worlds end.

And the contrary sinne did hinder many graces streaming sweetely from him vnto the Iewes, and so doth still to all vnbelee­uers among the Gentiles. This the Euan­gelists tell vs, where they say, that when hee camo to Capernaum his owne Countrey, Hee did not many workes there, for their vn­beleefes Math. 13. 58. Mat. 6. 5. Mar. 16. 14 Luk 8. 25. sake: And another saith, Hee coul [...] not there do any great workes for their vnbe­leefe, and that he maruelled at their vnbeleefe, Wee see then how insidelitie may keep [...] backe from vs Iesus Christ with all his ri­ches. The faithfull euer returned from his Maiestie both sweetely comforted with his blessings, and graciously strengthened with his louing commendations. The Centurion which came vnto him in Caper­naum, with a good heart and a sound faith, Matt. 8. 10. 13. first he receiued this blessing, Goe thy way [Page 13] and as thou hast beleeued, so be it vnto thee, and his seruant was healed the same houre. Then followed this comfortable commen­dation: Uerily I say vnto you, I haue not found so great faith euen in Israel. Againe, the woman with the bloudie Issue, shee re­ceiued many mercies from Iesus Christ; first this comfort, hee calls her Daughter; secondly this blessing, the issue of her bloud Matth. 9. 22. was stayed and healed; thirdly, this com­mendation, Daughter bee of good comfort, thy faith hath made thee whole. Againe, two blinde men crie to be healed: hee asked them of their faith, Beleeue ye that I am able Math. 9. verse. 29. to do this? they said, yea Lord: and then hee said vnto them, according to your faith be it vnto you, and they were healed.

Of a Cananitish woman it is written, that she was most earnest with Christ: and she is at last gratiously comforted, first with this commendation: O woman great is thy faith, be it vnto thee as thou desirest: second­ly 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 receiued the blinde men in Iericho, and Iairus when Christ cu­red his Daughter: Feare not, beleeue onely [Page 14] and she shall be made whole.

Here I demand whether Gods minister [...] and good people now, may not receiue as great mercies and blessings, as wel corporall as spirituall, by faith, as the people of the Iewes did, when Christ was conucrsant with them on the earth? Wee knowe, his knowledge, his loue, his mercies are not di­minished or changed, his power and might is the same, and more glorified. Surely then that which letteth the free course of his gra­ces and mercies from vs, must bee in our selucs, ignorance, hardnes of heart, and great infidelitie.

Cyprian saith, in his time, hee and his bre­thren did wonderfully conuince Idolaters, confound Sathan and all his practises, cast out diuels, and heale the possessed, by faith, praier, and fasting, &c. Et velexiliunt statim, velè vanescunt gradatim, prout fides patien­tis adiu [...]at, &c. The wicked spirits (saith he) 4. Tractat de Idolorū vanitate. either slye away presently, or vanish away by degrees, as the patients faith helpeth, and as hee which healeth hath grace to preuaile with God. I know that myracles are past, and that the holy word is sufficiently con­firmed: notwithstanding, the Lord ceaseth [Page 15] not to blesse his owne ordinances, and to graunt many mercies to the faith of his ho­ly seruants, as hereafter in an other question shall be shewed.

Now, whereas we see often Gods good people in grace to bee smitten with the Pe­stilence, Leuit. 26. Deut. 28. this hath troubled many, that these great plagues should light alike vpon good and euill without difference: this caused Iobs friends to account him an hypocrite. First I will answere this in Cyprians words. Mouet quosdam, quod aqualiter cum gentibus nostros morbi istius valetudo corripiat, quasi Serm. 2. de mortal. adhec crediderit Christianus, vt & immunis a contactu malorum, noundo & seculo foeliciter fruatur, & non omnia hic aduersa perpessus ad futuram laetitiam reseruetur. Many thinke it straunge that this mortalitie smiteth alike our bretheren with the Gentiles: as if a Christian did beleeue to this end, he may with hearts ase in this present world be free from all euils, and not rather, that after he hath suffered here all sorrowes, hee might be reserued for those toyes which are to [...]ome.

Againe I say, Gods best children may fall into proud sinnes, as Lot into drunkennesse and incest, Dauid into murder and adulte­ries, [Page 16] Peter into blasphemies: And therefore the curses of Gods lawes as crosses, are of­ten inflicted vpon them. And as the Lord doth chastice for sinnes past and present, so he doth preuent by great rods great sinnes whereinto we might fall, if wee were no [...] greatly humbled. This may best be demon­strate by the holy presidents of the Scrip­ture. It is storied Luke 13. 10. that Christ teaching in a Sinagogue of the Iewes on [...] Sabboth day, there was there a woman which bad a spirite of infirmitie eighteen yeares, and was bowed together, and could no [...] [...]ift up her selfe in any wise. When Iesus sawe her, he called her to him, and said: Woman thou art loosed from thy disease: and he laid his hands on her, and immediately shee was made straight againe, and glorified God And the ruler of the Sinagogue answered with indignation, because that Iesus ha [...] healed on the Sabboth day, and said vnt [...] the people; there are sixe dayes in which men ought to worke, in them therefore come and be healed, and not on the Sabboth day. Then the Lord answered him, and said, Hy­pocrite, doeth not each one of you on the Sabboth day, loose his oxe or his asse from [Page 17] the stall, and leade him away to the water, and ought not this daughter of Abraham, whom Sathan hath bound eighteene yeares, to bee loosed from this bond on the Sabboth day? Heere thou hast a faithfull daughter of A­braham tormented by Sathan in a most strange malady for many yeares. The like Math. 9. 2 we see in the good man sick of the palsey, in­deed a most dangerous palsey, commended for his faith, and such as carried him to be healed.

In like maner Gods children haue in all ages bene smitten with the Pestilence. Da­uid hath left vnto the Church a Psalme of remembrance, that Gods people may for euer learne instruction by his chastise­ments. The best Interpreters are of iudge­ment, Psal. 28. Dauid smit­ten with the Pestilenee [...] that he was sore afflicted with the Pe­stilence: the symptomes and signes of this euill appeare in his mourning: he saith, there is nothing sound in his flesh. 2. His wounds are rotten. 3. Hee is bowed and crooked with the paines. 4. His raines are full of burning. 5. Hee crieth for the paine of his heart, Where this euill flieth (saith Galen) like a Dragon. Lastly hee saith: His louers and friends stand aside from his plague. It is most like also that [Page 18] Hezekiah was smitten with the Pestilence, 2. Kin. 20. Heb. for he was deadly sicke for the time, & then it is said, the figges healed him of the bile or carbuncle.

Most grieuous was the pestilentiall plague which Ioh had, and so noysome was it, that as it befell Dauid, his louers and his friends (which were no counterfeit friends, for they came indeede to minister spiri­tuall comforts to him) they stood aside from him seuen daies, & partly for sorrow, partly no doubt for feare of contagion, did not approach neare to any familiar commu­nication as they purposed.

Maister Beza that blessed seruant of the In the argu­ment of this Psalme. Lord, and light of Christs Church, was humbled foure times and his family, as hee confesseth himselfe, with the Pestilence. Againe, the plague of leprosie was no lesse grieuous and noysome then the Pestilence, for that it would in a strange maner, pierce Leuit. 14. 37. Num. 12. into the stone walles, and very contagious was it: yet the good woman Miriam Mo­ses sister, was grieuously chastened for her sinnes with this plague, seuen dayes toge­ther.

At Alexandria there was a very great [Page 91] famine and plague at one time, (for famine may breed the pestilence, and pestilence brings famine, and warres bring both). This plague consumed multitudes of people, and many good Christians; for when the Heathens sled, the Christians in a wonder­full compassion & mercie, buried the dead, which otherwise were deuoured and torne in pecces of dogs, and so were many good people poysoned with that infection and died, as Eusebius writeth. Lib. 7. cap. 11.

Thus then wee see Gods good children chastened in this present life, with the same rods with the wicked. For like as the father in the family giuing correction to his ser­uants, if any of his children more vnto­ward and disobedient then the rest, bee neare his hand, hee will happily sinite him also with the same rodde, and yet loue him as his childe, and not as a seruant: euen so the Almightie in the pestilence, and in a generall visitation vpon a Citie, Towne, or Countrey, he layes otherwhiles the same rods vpon his deare children wherewith he consumes the wicked. And yet all shall worke together for the good of them which feare him. Rom. 8. 28. [Page 20] For howsoeuer our Lord and maister in his anger, otherwhiles takes vp against vs the same scourges which he hath prepared for the vngodly, yet assuredly he will giue vs but his fatherly correction, and hee will cause vs to vnderstand, that all the chastice­ments of this present life, are not worthy the great glory, the sonnes of God shall receiue in the life to come. Heere let vs dayly with Ieremie, in our visitations, crie with open mouth; O Lorde take mee Ier. 15. 15 not away in the continuance of thine anger. The Psalmist saith, hee casts foorth signes of his feare, anger, indignation, and wrath, whē he smites a people with the Pestilence. Psal. 78. 49.

And let vs striue mightily to bee com­forted, and to rest patiently by faith in Ie­sus Christ. First let vs endeuour to receiue by faith an answere from Gods spirit, that our sinnes are couered and pardoned, and Psal. 32. 5. Luk. 7. this answere shall more reuiue and comfort our hearts, then all the cordials in the world can reuiue the spirits or any partes of the outwarde man. Secondly, let vs mightily call for the confirmation of our faith, that Heb. 10. 35 wee may haue patience, The daughter of [Page 21] God, Patientia Dei alumna, saith Tertul: for Tertul. de patientia. this is a soueraigne preseruatiue against this euill; for want of this, vnbeleeuers are like birdes in lime or snares, which the more they striue to escape, the more they are li­med and snared. It is wonderfull what com­fort and courage, faith by patience may Heb. 11. 3 [...] 32. 2. Chron. 14. 16. worke in all true beleeuers. This kept Asa when 20000. Ethiopians came about him to deuour him: he was greatly inuironed & had a strange deliuerance. This comfor­ted Dauid when he was ready to be stoned, God gaue him great courage, Hee comforted 1. Sam. 30. 6. Hest. 4. 14 himselfe in the Lord his God, and receiued a wonderfull deliuerance. Likewise Hester in her most dangerous attempt, for the pre­seruation of Gods people. Hannaiah Mi­shael, Dan. 3. 17 and Azariah, and all the Martyrs of God in the world, were euer encouraged by faith patiently to beare for the truth sake Heb. 11. al the tortures & torments which the world could lay vpon them.

So let vs in the like straites whatsoeuer, of warres, famine, and pestilence, cast our selues by faith into Gods bosome, and desire that by patience we may possesse our soules 2. Tim. 1. 12. in peace: and say with P. I know whom I haue trusted.

[Page 22] Faith in Gods prouidence, and faith in the redemption goe togither. We can ne­uer truly trust him with our bodies, if wee trust him not with our soules. And againe, if we doubt of his fauour in earthly things, we must needs much more doubt of the same in heauenly things.

2. Question. Wherefore the Lord smiteth his people with the Pestilence.

THE Bookes of God giue the Pe­stilence many names, some proper, [Page 33] some borrowed and metaphoricall, which may helpe vs with some light to discerne the causes of this terrible destroyer of man­kinde. First, the most sit and significant name in all the Scriptures, is giuen it in the third verse of this Psalme, Deber hauoth (a) a Pl. n. for superlati [...] plague of sorrowes, or a plague of griefes and torments, for that it is both most noy­some and painefull, as our experience tea­cheth vs. The same word is vsed, Exod. 5. 3. where it signifieth in like manner the Pe­stilence. But Exod. 9. 3. the murraine which fell vpon the beastes of Egypt. Because the murraine and the pestilence destroy both man and beast alike. Secondly, it is tropical­ly called, The hand of the Lord. 2. Sam. 24. 14. Iad Iehouah.

Because the Lordes power and might more appeares & is more manifested in this I doo not ground this vpon the metapho [...] great euill, than in any other. I thinke it not fabulous what I haue heard some report, that they haue seene, as it were, the print of a hand vpon the armes and other parts of the body, of sundry smitten with the pesti­lence.

Thirdly, the Pestilence in this Psalme hath sundry names, Pachadlaiilah, the feare [Page 34] of the night, from the effect, for that it cau­seth many seares in the night. So Dauid, Psalme 38. (2.) (b) Chets, an arrow flying by day, because it strikes 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, againe, walking in darke places, no light can helpe vs to discerne this contagion this euil spreds it selfe so closely, and so darkly. (4.) Verse 6. Kereb, which word signifieth againe de­struction or ruine, or as some say, the biting of a wicked spirit. ve. 10. (5.) Negang, a plague, a scourge, a whip, because it is the Lordes great scourge for the correction of his peo­ple. (6.) It is named also, 2 Sam. 24 21. 25. Magephah, which signifieth great smiting, and grieuous beating, of Nagaph, to smite and beate to death.

The holy Ghost in all his speeches con­cerning this sicknesse, seemeth to desire to list vs vp aboue the secondarie causes, to looke vpon the Lorde, and to fixe and fasten all our sences vpon him. Thus Dauid speaketh, Let 2 Sam. 24. 14. vs fall now into the handes of the Lord, for his mercies are great. And the Lord is said to Ezec. 14 19. Leuit. 26. 25. Num. 14. 12 send the Pestilence as it were a meslenger and executioner of his iu­stice: And to meete Exo. 9. 15. Ezec. 38. 22. 11. vs with the pestilence. [Page 35] Exodus. 5. 3. And to smite with the pestilēce, Ier. 29. 1 [...] & to plead against his enemies with the Pe­stilence, and to persecute with the Pesti­lence. Whersore when, and whersoeuer we see this hand of God, let vs remēber that the destroier is sent from God, to smite vs for our good, if we fly vnto his mercies, for they be great, as Dauid speaketh, but for our iust confusion, if we abide still in our sinnes, and rest vpon the creatures, for now we must list vp our selues to look on him which smiteth, pleadeth, and persecuteth vs for our sinnes most iustly, as we haue deserued, because wee would neuer acknowledge his hand, power and might, in his other ordinarie, fa­therly, Causes of the pestilēc [...] and gracious chastifements vpon vs. Now for the causes of the Pestilence, the Phisitiōs (who ought to guide vs in this ar­gument) here some sweate much and gaine little; others either ouer-boldly flye vp to constellations, or too negligently ascribe it to secret causes. They all say, that it is an What the pestilence i [...] infectious poison, deadly enemie to the vi­tall spirits, with all speed flying into the hart the castle of life, but whence it commeth, whereof it ariseth, and wheresore it is sent, in these causes they confesse their igno­rance. [Page 36] First, they say it is not bred of any e­lementall qualitie, cold, hot, drie, moyst, but Fernelius Lib. de ab­diti. Sed a vene­nato inqui­namento acrei infuso. [...] bi quos s [...] ­pe dixi cau­sam occul­tam habere. doth proceed of some venimous pollution which is spred in the ayre. Againe, saith he, These be the maladies I haue said often, they haue some secret cause.

And whereas some deeme the scorching heate of Summer to be some cause of this e­uill: he answereth, first euery hot disease (as the Plague) is more dangerous and grie­uous in hot times then in colde. Secondly, that it is knowne by obseruation, that the hottest Summers haue bin without all man­ner of plagues, and that sometimes it hath Wherefore the plague is more grie­uous in sum­mer than in winter. begun in Winter, and ceased in Summer or Autumne. Thirdly, if any say that it is bred of rotten exhalations, which abound in vn­sauourie places of great cities, he answereth, that it is found likewise to pester the people also, which inhabite the most sweete and sa­uourie regions that can be, and in the most temperate season.

Againe he he saith, Sunt pestilentiae semi­na vsque adeo occulta, &c. The first causes which breede the pestilence are so vnknowne, so in [...]isible, and so strange to all our senses, that we are altogether ignorant of them, and they [Page 37] smite vs when we thinke not of them, neither can they euer bee espied but by their effecies and euents. Againe, hee speaketh wittily of rotten and vnsauourie ayres. Ea Epidemio [...] quosdam morbos inferre solet, nunquam ta­men sola pestilentes: ad pestilentiam interdum confert, & incrementum addit, at non illam ex­citare potest: sed causae altioris hoc opus est. The putrifaction of the ayre (saith he) which ariseth of vncleane streetes, &c. it may cause some of the common & ordinary diseases among the people, but this alone can neuer breede the Vnsauourie streets giue strength to the Pesti­lence. Pestilence. This giueth greater strength to the contagion, and increaseth it, but cannot beget this euill; the Pestilence is an effect of some high­er power. Thus then wee see these learned Phisitions to confesse their ignorance in the causes of this most grieuous sicknesse. The most they can say is, that it is a poyson sent into the ayre, which poysoneth and killeth men in a straunge manner: and it is not to bee forgotten, that this man sendeth vs a­boue nature and secondarie causes vnto an higher power; that is, I thinke, to speake with the Scripture, to the mightie hand of God, as we haue before shewed.

Where the Phisition faileth and cannot [Page 38] proceed to discouer the causes of straunge and incurable diseases, it were no dis­grace for the best of them, to intreat the re­ligious and learned Diuine to reach sorth his helping hand. It were happie in Church and Commō-wealth if men were so linked together in hearts and affections; for that Artes and Sciences liberall and common, are so coniugated and tied together, that they haue continuall reference one to an o­ther, and can neuer well want the helpe one of an other.

Now to returne to our purpose, these three questions may here be considered.

• 1. What moues Almightie God and our most mercifull Father, to smite his people with the Pestilence?
• 2. By what instruments he vseth to smite his people in the Pestilence.
• 3. To what ende the Lorde thus smiteth his owne people in the Church with the Pesti­lence: and what vse we are to make of this, and of all kindes of afflictions?

To come then to the Booke of God: first let vs learne I say, wherefore the Lord [Page 39] hath sent in all ages this destroyer into the world. And next we will in like manner consider of the instruments and meanes whereby the Lorde poysoneth the Ele­ments, and so smiteth man with the Pesti­lence. And lastly, to what ende hee thus proceeds in execution of his feareful iudge­ments.

The causes which moue the Lorde to persecute the worlde vniuersally with the Pestilence, are the intollerable sinnes of men: and in the Church these speciall im­pieties and wickednesses which followe, as motiues, and causes of this euill, are of­fered vnto our wise and godly considera­tion.

First I sinde, that ignorance, contempt, The first cause of the pestilence▪ and negligēce in the pure worship of God, causeth the Lord to smite vs with the Pesti­lence. Moses saith to Pharaoh, Exod. 5. 3. Let vs goe three dayes iourney into the wildernesse, and sacrifice vnto the Lord our God. Then hee addeth this reason. Least he bring vpon vs the Pestilence or sword. Contrarily, to the true worshipper it is said, The Lord shall blesse thy bread and thy water, and I will take away all sicknesse from the midst of thee.

[Page 40] A second cause is infidelitie and rebelli­on against the word, and the holy ministrie 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 prouoke me [...] How long will it be ere they beleeue 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 Lorde: as to men and armour in times of warre; this was Dauids sinne, for it is said, Sathan stood vp against Israel, and prouoked Dauid to number Israel. 1. Chron. Chap. 21. verse. 1. Here is the cause: So the Lord sent a Pe­stilence, and there feli of Israel seuentie thou­sand men, verse 14. Here is the effect. Con­trary vnto this sinne is the patient resting of the faithful vpō 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 Al­mightie.

A fourth cause wee finde is spirituall and The fourth cause of the Pestilence. corporall whoredome, and all superstition whatsoeuer: of this cause Moses writeth, Num. 25. and Dauid Psalme 106. 28. 29 They ioyned themselues vnto Baal-peor, and did eate the offerings of the dead: thus they [Page 41] prouoked God to anger with their owne inuen­tions: thus farre the cause, the effect. And the Plague breake in vpon them.

A fifth cause is blasphemie, and all the prophanation of the most great and glori­ous name of God, and the want of a due feare and reuerence in his worship accor­ding to his name, power, and maiestie. If thou wilt not feare this glorious and fearefull The fifth cause of the Pestilence. name of the Lord thy God. (Here is the cause, want of reuerence of God, and all that is contrary to this feare, all prophanation of this great name of God) the effect follow­eth, Then will I make thy plagues wonderfull, Deut. 28. 58. and the plagues of thy seed, euen great plagues, and of long continuance, and sore diseases and of long durance, all the diseases of Egypt, e [...]ery plague, &c.

A sixt cause, is the gracelesse contempt The sixt cause of the Pestilence. of the holy word, and of the messengers and Ministers of the same. Thus saith Iere­mie, to the Iewes in Ierusalem, which would not be taught by Gods 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 haue [Page 42] not heard, I. obeyed my word, saith the Lord, which I sent vnto them by my seruants the Pro­phets, &c. In the seuenth place all the sins The seuenth cause of the Pestilence. of Sodome, pride, fulnes of bread, want of mercy, idlenes, &c. may be numbred. These caused the famine, warres and pestilence in Zedekiahs miserable kingdome. Ezech. 16. 46. 47. and Iere. 29. 17. 18 And the eight cause, is the affliction & grieuance of Gods people, Tyre and Sidon they shal be smitten from the Lord with the pestilence, saith E­zechiel, for afflicting Gods people. I will Chap. 28. 23. The eight cause of the Pestilence. send her pestilence and blood into her streetes, the cause is added, they shall be no more a pric­king thorne vnto the house of Israel, nor a grie­uous thorne. Eusebius speaking of the fa­mine, warres, and pestilence in the East parts vnder Maximinius, and at the same time in Rome and West parts vnder Maxen­tius, he sheweth the cause in these wordes, Quis autem, sicausam tantorum malorum in­quirat, Euseb. lib. c. 16. persecutionem aduersus nos motam cau­sae loco assignare dubitauerit, &c. Who shall doubt to affirme, that the persecution or af­fliction of Gods Church and people, was the cause of all the euils that fell vpon the world vnder those two Tyrants for tenne [Page 43] yeares space, for when they gaue libertie to the Christians their plague ceased. To the same purpose he writeth againe in the same Dis. 9. 1. 7. 8. story, shewing how all the calamities which came vpon the world, they are sent from God, for the affliction of his people.

Let the ninth cause bee the abuse of the holy Sacraments, as in generall of all disea­ses, so no doubt one especiall of the pesti­lence. Thus the Apostle speaketh: For this cause, meaning the abuse of his Sacrament, first many are weake: secondly many are sicke: thirdly many are asleepe, i. dead already. I. Cor. 11. 30. This also is a generall impietie, which hath ouer-spread Citie, Towne, and Countrey: for Saboths and Sacraments be exceedingly prophaned, by reason of the blinde ministrie of the land. Christ is not preached, his diuine mystries be not opened to the people. The precious and the vile are alike accepted to the Lordes Table. The idolater, and blasphemer, the mur­derer and bloody man, the adulterer and whoremonger, the vsurer and oppressor, are thought worthy men, to sit and feast with Iesus Chaist.

The tenth cause: the Lorde Iesus saith, [Page 44] the Pestilence is one of the messengrs of his comming. These messengers some of them are long before, Luke 21. verse 12. as persecution for the Gospell, Before all these they shall lay hands on you, &c. Some not long before, as famine, warres, Pestilence, earth­quakes, &c. verse 9. But after these the ende followeth not by and by, some shall be euen in his comming, verse 26 the powers of hea­uen to be shaken, the Sun to be darkned, the Matth. 24. 29. Moone to loose her light, the starres to fall, the whole frame of heauen to passe away with a noise, 2. Peter 3. 10. the element [...] and the whole earth to consume away with heat, and lastly, the great signe of the sonne of man shall appeare. The Plague then in these times is the sword of reuenge, drawne foorth against all nations, when the Lorde sendeth it for the contempt of the Gospell of Iesus Christ, and to proclaime vnto men, that if the execution of this iudgement can­not preuaile against their securitie: the Lord himselfe commeth speedily to the ge­nerall iudgement, to sweepe away all sin­ners from the face of the earth, and to cast them into a place of torments: where they shall haue plagues, farre exceeding the [Page 45] plagues of Egypt, not only in body but also in minde, not for a day or two, but for euer. They shall haue plagues without end.

The eleuenth cause. If any yet would The ele­uenth cause of the Pesti­lence. know wherefore the Lord sweepeth away so many thousands in the world among Pa­gans, with this beesome of destruction, let him take a veiwe of the plagues of Egypt, most terrible and dreadfull, for besides the reuenge of his people, the Lord mentioneth often another cause, namely the manifesta­tion of his power and might, which he will haue knowne, as by his mercies among his people, so by his fearefull iudgements vpon his enemies, Exod. 7. 4. and 5. By great iudgements the Egyptians shall know that I am the Lord Chap. 9. 14. I will at this time send all my plagues vpon thine heart, and vpon thy seruants, and vpon thy people, that thou maiest know that there is none like me in all the earth.

The twelfth and last cause, may bee this againe in the Church, & among Gods peo­ple, the reuenge of the couenant of the Lord, for where the Lordes Lieutenants and keepers of his couenant the magistrates are slow to draw forth the sword of iustice, there the Lord telleth vs he will draw forth [Page 46] his owne swords of famine, warres, and pe­stilence. Leuit. 26. 14. 15.

‘If ye will not obey me, nor doe all these commandements, and if yee shall despise mine ordinances, either if your soule abhor my lawes, so that ye will not do all my com­mandements but breake my couenant, &c. verse 25.’ I will send a sword vpon you, that shall auenge the quarrell of my coue­nant: When you are gathered in your Cities, I will send the Pestilence among you. Deut 28 15. If thou wilt not obey the voyce of the Lord thy God, to keepe and doe all his commandements, &c. verse 21. The Lord shall make the p [...]sti­lence cleaue vnto thee, vntill he hath consumed thee the Lord shall smite thee with a consump [...] ­on, and with the feauer, & with a burning ague, &c. verse. 27. the Lorde 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 heere out of the Lords booke more The con­clusion. certainly declare the causes of the pestilence than the learned Pl [...]an can doe? and let vs not now thinke it strange, that the Lord so smites vs in a short and light plague, but [Page 47] rather let vs admire and extoll his mercies with all the praises we can: for considering the grosse ignorance, the great Atheisme, the beastly epicurisme, the prophane blas­phemies, These sins raigne in e­uery Citie, towne, and hamlet, and yet the watchmen are a sleepe, the Lords couenant is broken, the watchmen regard not, and there­fore he will auenge the quarrell of his coue­nant, by th [...] Pestilence. the wicked periuries, all the in­tollerable prophanations of Gods holy name, the abuse of the Lordes Sabbothes, the great contempt of Gods holy Ministe­rie, word and Sacraments, vncleannes, adul­teries, incest, fraud, deceite, vsuries, and all manner of oppressions, with infinite more sinnes amongst vs, is it not a most admira­ble and miraculous mercy that wee bee not continually consumed with all the iudge­ments of the Almightie? within these few yeares, the Lord first began with a famine which sinote al the parts of the whole land, not long after he made vs al to tremble with the sight of a most bloody Nation which came to deuoure vs: now in the last place, he hath called vs by Pestilence, to a sin [...]ere Anno. 1587. Anno. 1588. Anno. 1592. obedience vnto his Gospell. The first iudgement was soone forgotten [...] the second hath giuen vs no instruction. The Lorde grant this third and last of the Pestilence, may open the eyes of his people.

Great plagues and iudgements, argue [Page 48] great sinnes assuredly, and great sinnes call for great iudgements. I conclude this ques­tion with the wise mans golden sentence, Though a sinner do euill an hundred times, and God prolonge his daies, yet I know that it shall be Eccle. 8. 11. 12. 15. well with them that feare the Lord, and doe re­uerence before him: but it shall not bee well to the wicked, he shall be like a shadow, because he feareth not before him.

3. Question. How the wicked spirits are Gods speciall in­struments in the Pestilence.

3. Surely hee will deliuer thee from the snare of the hunter. verse. 3.

FIrst here it seemes to mee very expe­dient, that wee take a short viewe in the booke of God, how Sathan and [Page 54] his wicked spirits come to this great Do­minion & principalitie vpon earth among men, and then wherfore he so hunteth, and striueth by all meanes in all ages for the death and destruction of mankinde.

The holy Ghost telleth vs that Sathan 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 generall benediction and commendation of all the creatures.

But they continued not long in that loue and obedience of God, (being made muta­ble, and hauing a freedome of will, as all the rest) of their owne accord (God so permit­ting it, and denying in that instant the assi­stance of his grace, and mightie hand of his holy spirit) they disobeyed and displea­sed Iude verse 5. the Almightie, and so fell from that blessed light to extreame darkenesse, and from that wonderfull glory, to inspeakable and endleste consasion. Afterwards these 1. Iohn 3. 8. wicked spirites haue neuer rested to blas­pheme God and to d [...]stroy man by all the meanes they can, for Sathan is a murderer, Iohn 8. 44 and euer hath sinned with al his wicked an­gels from the Beginning.

[Page 55] He first began with our first parents, for hee knew the rootes once infected, the whole bodie, armes, & branches are soone poysoned. And to the ende hee might in­uisibly deceiue them, he first possessed the serpent, for this cause the Scriptures Reuel. 22. 9. 1. Cor. 11. 3. call him that old Serpent Turtul Apoc. ca. 22. Gene. 3. 1. M [...]tum spiritualibus vir [...]bus licet, The Diuell can doe much by his spirituall strength, saith one. To be short, the holy Ghost sheweth it, how after this, by certaine degrees, he sought and had en­trance into the woman. F [...]st, that lying spirit perswadeth her most impudently, of the vntruth of Gods law and holy word, concerning the forbidden fruite.

Secondly, by long conference with that Long con­ference with Sathan dan­gerous, let him soone be packing. Matth. 4. wicked spirit, the woman beginneth to doubt, and to call in qustion the certaintie of Gods loue and holy truth. Genes. cap. 2. 17. cap. 3. 2.

Thirdly, as that holy light of God was emptyed out of the minde by degrees, so Sathan stept in, for where that light is hee hath no entrance.

Fourthly, when Sathan had once posses­sed her minde & blinded it, he then soorth­with slipt into the hart, & there Matth. 12. 43 44 wrought [Page 56] infidelitie, first he blindes iudgement, then he easily corrupts affections.

Fiftly, when the heart was thus poisoned he easily filled it with euill thoughts, vn­cleane lustes, and wicked imaginations. Sixtly, wicked lustes of the heart, beeing set on fire with the sight of the forbidden fruite, stirred vp the affections, the affecti­ons the will, the mutable will the endeuor. Seuenthly, from this inward corruption 1. Mens. 2. Cogita­tio. 3. Affectus 4. Voluntas 5. Studi­um. Gen. 3. 4. 5. 6. and subscription vnto Sathans sophistrie and calumniation against the trueth, fol­lowed that outward rebellion and mani­sest apostacie and falling away from God. Lastly, the woman bewitched by Sathan, was the second instrument to deceiue the man, who yeelded in all pointes by de­grees as the woman, and so was brought to the same most horrible condition of death and condemnation. And thus began Sathan in our first parents to exercise his spirituall iurisdiction and kingdome vpon earth.

Man is not able to expresse, how bles­sed and how glorious man then was be­fore he fell to this league and societie with Sathan. Hee was more beloued of God, [Page 57] more deare and precious vnto the Almigh­tie, than all the frame of heauen and earth, and all things contained therein. For that hee was the end and last of all his creation, prouided, for of all necessaries before his 1 creation, onely created with that won­derfull 2 consultation of the Trinitie, the 3 onely creature vpon earth, resembling his Gen. 4. 26. Psal. 8. 84. God in many beautifull graces, the glo­rious Lorde and Emperour ouer all crea­tures, 4 in body shining like the Sunne, and 5 immortall, Math. 13. 45. In minde beau­tified 6 with wisedome and knowledge, 7 Col. 3. 10. Like his God in righteousnesse 8 and true holinesse, Ephe. 4. 24. So that in regard, as of his first honour, so of his last glory, which shall be yet more excellent, the Psalmist bursteth out into this holy ad­miration: What is man! thou hast made him li­tle lower then Angels, & crowned him with glo­ry and honour.

Now then the Lorde hauing enriched him with so many graces, and aduanced him to that imperiall dignitie, because hee so shamefully subscribed and consented to Sathans vntroaths, and conspired with the onely enemie of the Almightie, his sinnes [Page 58] were most dreadfull, and drowned him in perdition with all his progenie. And thus we are all become the subiects, vas­sals and vncleane cages of wicked spirits, which haue an inuisible acquaintance, so­cietie and spirituall affinitie with our spi­rits, before Christ come and binde that strong man: Luk. 11. 21. before the Gospell and faith in Iesus Christ, make cleane the heart. Ioh. 15. 3. Act. 159. Before the mightie spirit transforme and reforme our mindes, hearts, and affections, Rom 12. 2. Ephe. 4. 18. This is Adams progenie: Who can bring a cleane thing out of silthinesse? There is not one. vers. 14. VVhat is man that hee should bee cleane? verse 16. Man is Iob. 144. abhominable and filthy, and drinketh iniquitie like water. Nay we are said before grace to be the very seede of the serpent, Gen. 3. 15. Ephe. 2. 3. 4. And the very children of the di­uell. Ioh. 84. And thus to conclude this point, the noblest of all inferior creatures, is become the vilest and basest of all creatures, and most abhorred of God, the wicked spi­rits excepted, in this life subiect to innume­rable Thus we are [...]ll by nature without ex­ception. curses and miseries; in the next to infi­nite torments, and euerlasting: in this life [Page 59] the soule Sathans vassall to inuent, the body Ep. 2. 2. 3. 4 Sathans instrument to practise; and in the life to come, both companions of his confu­sion.

Thus we see briefly how Sathan be­came the god and prince of this worlde. And this is hee, who with great power and might continually ruleth and wor­keth in all the sonnes of Adam, the chil­dren of disobedience, as the Apostle spea­keth. Ep. 2. 1. 2. 3 And hee worketh also so inuisibly, and so strangely, that till Christ come and his spirit, the most wise in this world can neuer discerne him: For this cause one saith thus: Suadent miris & inuisibilibus modis, perillam subti [...]itatem suorum corporum, cor­pora De diuin. daem. lib 1. cap. 3. 5. hominum non sentientium penetrando, se (que) cogitationibus corum, per quaedam imagina­ria visa miscendo, siue vigilantium, siue dor­mientium. They perswade by maruellous and inuisible meanes, piersing by reason of their ayrie thin bodies, the bodies of men when they perceiue it not, and so con­founding & mingling themselues by means of some imaginations conceiued, with the motions of their mindes both waking and sleeping.

[Page 60] And thus hee poisoneth so strongly the sences of men, as the best Diuine is not able to expresse the manner of his working How effectually and suddenly did hee pos­sesse Iudas? How strangely did he surprise Ananias and Sapphira? Who can expresse how hee breathed such poyson into their hearts, or iniected such motions in theyr mindes?

An other saith, hee worketh in his vassals with as great facilitie as the beames Vtlamen solis pene­trat aquam, nubemacrē, ita spiritus petrat om­nia. P. M. of the Sunne in any liquid or soft matter. Tertullian writeth of this secret power and working of Sathan in the soules of men very learnedly, &c. Suppetit illis ad vtram (que) substanti [...]n, &c. Like as blastes destroy fruits and trees inuifibly & strange­ly, so (saith this learned man) do wicked spi­rits kill and poyson the bodies and soules of men.

And Augustine speaking of this point, doth notably teach vs the blindenesse and madnesse of men, who many times to ex­cuse and couer Sathan, they blame some euill humour or distemperance in theyr bodies. Daemones (saith he) quantum viderin [...] fidem in homine crescere, tantum ab eo refu­giunt, [Page 61] si tamen in aliqua infidelitatis parte resederint, cum tempus inuenient, cogitatio­nes subiscient coraibus hominum, & ills nes­cientes vnde haec veniant suggestionibus dae­monum quasi animae suae sensibus credunt suggerunt ergo alijs occasione corporeae neces­sitatis delicias sequi, aliorum iracundiam ex­cusant per abundantiam fellis, aliorum insa­niam nigri fellis vehementia colorant, sed & stultitiam quorundam ob phlegmatis multi­tudinem extenuant. The diuels the more they see a man increase in faith, the more they flye from him; but if they haue any residence in any part infected with infi­delitie, when they finde opportunitie, they suggest many thoughts into mens hearts, and they not knowing whence these co­gitations come, they beleeue the sugge­stions of deuils, as if they were the moti­ons of their owne spirits. They suggest therfore vnto some to follow after their de­lights, by occasion of some bodily necessitie, they excuse others for their anger by abun­dance of choller, and the madnesse of some they colour and hide vnder excesse of me­lancholy; and they lessen the folly of others also, because they abound in phlegme.

[Page 62] And because this enemie so inuisible, so mightie and so dangerous, can hardly be discouered, great arguments and signes of his kingdome and habitation are thes by Gods light giuen vs. The heartfull of By speciall euidences to discerne and discouer Sa­thans habi­tation. infidelitie without any measure of faith, Act. 5. 3. 2. The minde full of grosse ig­norance in the fundamentall pointes of saluation. 2. Cor. 4. 4. Ephe. 5, 8 4, 18. Col. 1. 13. 3. To walke in the workes of darknes, howsoeuer we pretend knowledge. 1. Io. 1. 5, 6, 7. 4 Vncleannesse of body or soule; Math. 12. 43. 5. A relapse into fearefull sinnes, and to bee worse after then before. 2. Pet. 2. 2. 21. Math. 12. 44. 45. 6. To see onely into the bare story of the Gospell, not to vnderstand profitably any part of it. Luke. 8. 12. 7. To persecute the word with blasphemies, Matth. 12. 30. And with violence. Io. 8. 44. 8. To withstand the true Preachers of the Gospell with all subtiltie and mischiefe. Act. 13. 10. 9. To haue Sathan breathing into the heart con­tinuall disobedience. Ephe. 2. 2. 10. To be as it were haltered and choked with cares, riches, and pleasures. Luk 8. 14. All proud sinnes argue Sathans presence in the wic­ked [Page 63] neuer humbled alwaies, and in the beleeuers when they fall into such sinnes, till they for sake them by repentance. Dia­bolicibus est ebrietas, luxuria, fornicatio, & Ierom. epit­ad Damasū. vniuersa vitia. Drunkennesse, riot, whore­dome, and all proud sinnes, are the diuels meat: that is, he lodgeth, feasteth, and spor­teth himselfe where such abhominations are committed.

Cyprian sheweth his vigilancie and great strife to re-enter where hee is once dislod­ged: Circuitisle nos singulos, & tanquam ho­stis Cypr. de Ii­uore & caelo & Hel ser. 2. clausos obsidet muros, explorat, & tentat, an sit aliqua pars membrorum minus stabilis, & mi­rus fida, cuius aditr. ad interiora penutrat. The diuell compasseth about euery one of vs, and as an enemie doth beset our walles, hee searcheth and trieth whether any part of vs be weake and vnsure, that thereby hee may haue entrance into vs a­gaine.

Finally, to end this point, and to come The [...] peace of Christ, the false peace of Satha [...]. vnto our purpose againe, there is nothing we ought in all our liues to bee more care­full of, then to striue to discerne betweene the true, the blessed, and most comfortable peace of Iesus Christ in our hearts and [Page 64] consciences: and the false peace, and most dangerous and deadly sleepe of carnall and benummed consciences, where Sathan dwelleth. That if wee haue the one, we may with all our might endeuour to pre­serue it: and if we be miserably deluded, and so endangered by the other, wee may with all speede come to the meanes appoin­ted in the Gospell of Iesus Christ for our deliuerance. Great and deadly is the sleepe Ro. 15. 11. 1. Th. 5. 6. 1. Cor. 15. 34. 2. Cor. 2. 18. 2. Cor. 4. 34. of all Atheists, hypocrites, and carnall men, before Sathans face by the light of the Gospell bee discerned. They are like men which haue drunke some deadly poyson, they can but sleepe and delight in sleeping, and yet perswade themselues in this misera­ble security that all is wel. Our Sauiour ren­dereth a reason of this when he saith: Sathan watcheth them with all his strength, muni­tion, armour, and with all violence, st [...]uing to keepe blinde in this state all he can to the Luk. 11. 21. 2. Cor. 4. 4 1 day of death.

There can bee no true peace before Christ by his word and spirit cast forth Sathan out of the mindes and hearts of men: as long as men loue darkenesse, and hate Tit. 1. 15. Ezech. 11 19. light; as long as the sloni [...], slintie, polluted [Page 65] heart' and conscience remaineth, the peace and sleepe is to be suspected to be Sathani­call.

Secondly, before Christ giue peace, hee must needes warre with Sathan, Luk. 11. 21. In this warfare the prisoner that Christ taketh which fought against him, is the soule of man, &c. a man therefore must be captiuat, and so in soule humbled vnder Christ before true peace in Christs king­dome: that peace therefore which is before humiliation, is to be suspected.

Thirdly, where Christ hath ouercome, there his goood spirit watcheth, for hee will not leese any that he hath found. Io. 10. 28. Where that spirit is, there hee worketh true sanctification of soule, spirit, and body. I. Thess. 5. 23. Where therefore true sanctifi­cation is wanting, the peace is dangerous, and to be suspected. But of this more in an other question.

Now to returne to that wee purposed, let vs consider briesly whether the wic­ked spirites are Gods instruments and messengers to smite vs with the Pestilence. The Lorde vseth no doubt as in many o­ther of his iudgements, so in this: the mi­nisterie [Page 66] of Angels good and euill: Hee maketh his Angels like the windes, and his mi­nisters Ps. 104. 4 are like a flame of fire. It was (as it seemeth to me) a good Angell, which with his sword drawne flew so many thousands 2. Sam 24. 1. Chr. 21 16. Aug. in Psal. 78. in Israel in Dauids time. Howbeeit Au­gustine saith, hee can neuer remember that the good Angels execute any iudgements vpon any good people. And it was the Angell of the Lord that flew in Senacheri [...]s campe in one night 185000. And they 2. Ki. 19. 35. were good Angels which came to Sodome and Gomor, when it was destroyed with Gen. 19. fire and brimstone.

It was likewise the Angell of the Lord which smote proud Herod, that hee was ea­ten of wormes, Act. 12. 13. Yet Iosephus saith hee sawe an Owle, or a Diuell in that Antiq. 19. 7 Bubonem supra ca­put suum funi exten to nisidentē likenesse ouer his head, presaging that miserable death. And he addeth there fol­lowed great torment [...] in his inwarde parts. His grandfather was eaten of lice, but this Tyrants death s [...]meth to be of some sore griping, and guawing wormes in his bowels: hee was made wormes meate, saith Act. 12. 3. Saint Luke. It may be hee was tormented of lice without, and wormes within. But [Page 61] they were euill spirits and Sathans angels which plagued Aegypt, Psal. 78. 49. 50. Wicked sp [...] rits by sor­cery filled their soules with errors destroyed their bodie with the pe­stilence. Malaki [...] Ragnim. Iob. 1. & 2. Hee cast vpon them the fiercenesse of his an­ger, indignation, and wrath, and vexation by the sending out of euill angels: hee made a way to his anger: hee spared not their soule from death, but gaue their life to the Pestilence.

And sathan is saide to fill Iobes body all ouer with most pestiferous botches and biles. One saith, the diuell gathereth of the first seeds of nature, and applyeth them to some matter, and so can produce strange effects, but how farre hee can proceede in nature it is hard to iudge. The diuell is limited two wayes. First hee cannot out-reach P. M. nature. Secondly, the will of the Lord: so (saith hee) the diuell can bring pestilence, famine, biles, for he knoweth of what causes these euils do arise. And an o­ther reuerend diuine saith: The wicked an­gels are Gods instruments in the pestilence, Beza de peste. Ille spiri Daemonia­cus de men­ [...]b. vestrie aduersus nos araelia­tur. Tert. Apo [...] 27. working by naturall causes.

So the diuell is said to send the godly to prison, but by meanes of tyrants Reue. 2. 10. and chap. 6. 8. 9. verse 1. At the commandement of God the windes are in like manner sent foorth by euill angels, [Page 68] from the which windes doubtlesse it is ma­nifest, that many infections of the ayre, and this infection chiefly doth arise. And Augustine vpon the Psalme 78. hee is of iudgement, that the good and euill An­gels can vse these visible Elements, and by them effect many things. As men (saith he) can vse them, not onely to sustaine life, but also according to the measure of their knowledge, most artificially both in sundrie supersluous trisles, and in diuers mechani­call effects.

There be three sorts of maladies wher [...] ­by the wicked are plagued, and the godly chastened of the Lord. The first kinde is meere naturall: the second is meere dia­bolicall: the third is mixt. Meere natu­rall I call all those which haue their causes knowne in nature, discerned and cured not by rude Empyri [...], but by the lear­ned Math. 8. 14. 15. in the practise of Phisicke, as the ordi­nary common diseases among the people. Meere diabolicall I thinke wee may c [...] those euils wherein no cause appear [...] to the most perfect and learned Phisition but some secret cause; that is, some wicket spirit sent of God to distemper the body [Page 69] and to cause the naturall faculties and parts of the body, eyther not to be able to per­forme their duties, or to benumbe the body, or to do farre more, with greater strength and violence then nature alone can effect: such were those the scripture cals d [...]moniaci, possessed of diuels, or holden of diuels; or as some learned men reade, inspired by diuels. In which most grieuous affliction, Sathan doth most commonly bereaue the posses­sed of the vse of common sense and reason, working in them beside their ordinarie course of nature straunge effects, euen such as the most iudicious both Phisiti­ons and Diuines cannot ascribe to any other cause but to Sathans effectuall wor­king.

There is great wisedome and heede to bee taken in helping and healing such at this day; for it is not done by con­iuration or diuination, as Popish Priestes professe and practise, but by entreating the Lord humbly in fasting and prayer. I see no warrant we haue to talke or que­stion with Sathan: for hee is the Lords executioner, hee hath sent him; what authoritie then haue wee to commaund [Page 70] him to depart, where God hath sent him. A Prince or Magistrate is offended with a subiect for some disloyaltie, an Offi­cer is sent to imprison him: shall hee or any other, charge the Officer in the Prin­ces name to let him alone, and not to touch him? Is it not their way onely to pa­cifie the Prince, and so the Magistrate will commaund the Officer to surcease? euen so where God sendeth Sathan his execu­tioner to arest any person in any forme or manner, in body or minde: the onely way no doubt, is to entreat the Lord to be pacifi­ed, and to rebuke Sathan.

Againe, we reade often that Sathan tormented many in sundry most grieuous diseases, which I call the third and mixt kinde; for by secret poysons hee hath made them incurable to the best practi­tioners in Phisicke in all ages. The good woman mentioned Luke 13. verse 16. shee is saide to bee bounde of Sathan 18. yeares, and to haue a spirit of infir­mitie.

And such were many lunatikes, and may be to this day, they had a disease of causes partly knowne, partly vnknowne, [Page 71] Matt. 17. 15. Maister haue pittie on my sonne, for he is a lunatike.

The learned deriue the cause of this euill from the Moone as the name impor­teth, because they haue obserued, that such as are borne in the change are thus pai­ned, but note what the Euangelist ad­deth, and wee shall see the secret cause of it, verse 18. Iesus rebuked the diuell, and hee went out of him, and the childe was healed in that houre.

Here then we see a disease in part na­turall, in part sathanicall. And maister Caluine hee saith, that experience teacheth vs howe this disease dooth increase and decrease according to the course of the Moone: yet this lets not, but that Sathan can put in his effectuall working in the na­turall meanes.

Ne (que) tamen hoc obstat quo minus sathan naturalibus medijs suos impetus permise uenit. The woman also mentioned Marke. 5. 25. labouring of an issue of bloud twelue yeares, may seeme to be grieuous on this manner, for some cause or causes seene to bee secret and vnknowne (such be sa­thans [Page 72] practises) for it is said shee had suf­fered many things of the Phisitions, and had spent all shee had, and it auailed her nothing, but she became much worse; and this woman was one of Gods elect, for shee heard afterwardes these gracious wordes: Daughter thy faith hath made thee whole, goe in peace, Verse. 34. and be whole of thy plague.

Of this third and last kinde I iudge to bee our common plague and pestilence at this day. My reasons are: First it is partly naturall; for if there were here no naturall 1 cause, then those whom the plague hath infected, cannot doubtlesse so much as bee cased; much lesse healed by naturall reme­dies: but this second to bee very false, our common sence and experience dayly tea­cheth vs. Secondly, it must haue also some secret cause: for the learned, as I haue before 2 noted, cannot finde it to arise of any elemen­tall qualitie in nature. But my greatest and surest ground is this, the word of the Lorde 3 speaketh it plainly, that the wicked spirits are his messengers, and his instruments for this purpose.

[Page 73] If any doubt of this, let him looke into the iudgements which were inflicted vpon Egypt and Iob, by the ministerie of wicked spirites, for so the Psalmist speaketh, they vexed and tormented Egypt with wonder­full plagues.

They turned the water that was in the riuer into blood. They which can corrupt one ele­ment August in Psal. 78. Angeli mali ex vtra (que) parte. for the destruction of mankind, can corrupt another, the water with blood, the avre with the pestilence. But wicked spirits did the first: therefore they can doe the se­cond: when and where God permitteth.

Againe, they which can poyson the wa­ter with frogs, may poison in like man­ner the aire with pestiferous exhalations: euill spirits did the first, ergo. Thirdly, they which cā destroy beasts with the morraine, may as easily destroy men with the Pesti­lence, the wicked spirits did the first, and therefore can doe the second, Exod 9. 3. Fourthly, they which can breed scabs and blisters, can breed the pestilence; cha. 9. 10. Lastly, the destroyer which flue so many in one night throughout all Egypt with the Plague, can plague in like manner to this The Lord will not suf­fer the de▪ day, where and when he is sent, hee was an [Page 52] euill angel (saith Dauid) he sent euil angels, he gaue their life to the Pestilence. In Iobs sto­ry wee see sufficient demonstrations for this purpose.

They which can bring downe fire from heauen to destroy beastes, may in like ma­ner poison the aire, and men with the pestilence, the wicked spirits did the first, Ergo, can do the second. Secondly, they which can driue windes and tempests toge­ther to beate downe houses most violently, may be as fit instruments to execute the like iustice and iudgements in the pestilence, the wicked spirits, &c. Thirdly, they which can poison the soules of men, suggesting and breathing most pestilent motions in­to the mindes of men to their destructi­on, can much more easily poyson their bodyes when. GOD sendeth them for that purpose. But Sathan did that first (wee see) in the Sab [...]ans, and in the Chal­deans, and in all the pestilent crewe of rebellious sinners at this day: hee driueth them before him as men driue beastes, saith August. Ergo. Lastly, he that would plague that blessed Iobs plagu. & the plague of Egypt, haue one name in the originall causes. man of God, Iob, with most grieuous poyson and torments in his bo­die, [Page 53] can doe much more vpon all the wic­ked enemies of God, and vessels of wrath, and the like also vpon Gods good people to this day: but Sathan and his wicked Iob. 2. 7. Exod. 9. 11. Deut. 28. 28. 59. 60. 01. spirites smote Iob with most pestiferous vlcers, or pestilentiall carbuncles, or biles; scabs and sores most noysome. Wherefore these wicked spirits may and doe no doubt serue the Lord in the like iudgements to this day.

And for this cause some of the lear­ned Interpreters haue sayde, these two names vsed in this Psalme. Keteb and De­ber, are the names of certaine euill spi­rites, which poyson the ayre with pesti­lent and venimous exhalations. Of all the premises let vs conclude, that wee must in this visitation of the Lorde, prin­cipally lift vp our mindes aboue the se­condarie causes, Winter, Sommer, colde, heate, drought, moisture, all the elementa­rie qualities, and fasten our eyes vpon the mightie hand of GOD, who, when, and where it pleaseth him, sendeth foorth his raunging hunter, this olde Dragon, these venimous Aspes, and bloodie Lyons, Sa­than and his wicked spirites against vs, [Page 76] as in the warres and famine, so likewise in the pestilence, the Scriptures speake often that the wicked spirites flye about, and doe many euils: as Iob 1. 7. 2. 2. 1. King. 22. 22. Matth. 12. Luke 8. 31. Ro. 16. 20. 2. Cor. 12. 8. Ephe. 2. 2. 6. 11. 1. Pet. 5. 8. 9. But how agrees these Scriptures with Saint Peter [...] words: 2. Pet. 2. 45. wee read that the An­gels which sinned were cast downe into hel, and deliuered into chaines of darkenesse, to bee kept vnto damnation: so Iude verse 6. They are reserued in euerlasting chaines vnder darknesse, vnto iudgement of the great day. (A.) In the beginning God did so, but afterwards for the execution of his iustice and will, hee suffered some part of of them to slie about in the aire: but at his pleasure he can shut them vp againe in pri­son, for proofe Reuel. 9. 1. 2. The bottom­lesse pit opened by an Angel, and thence come foorth many euill spirits. This same bottomlesse pit is shut vp by an Angel, Reu. 20. 7. and Sathan is bound a thousand yeares. Thus it appeares now and then they are shut vp, and againe loosed when the Lord wil* therefore they intreat Christ Luke 8. not to cast them into the deep in hell. [Page 77] Luke 16. 25. so Matth. 8. 24. Iames 2. 19. And thus farre of the causes mouing the Lord, and of the instrumentall and secret causes which the Lorde vseth to smite his people with the Pestilence. Now let vs not be brutishly secure and senslesse as the vn­godly be, but let vs make a holy vse, as of all the Lords chasticemēts, so of the pestilence, comforting euery man himselfe by the word of the Lorde, on this manner as fol­loweth.

First, I consider the Pestilence and the like calamities on Gods people, to be Gods holy visitation, to call men to a serious and a publique humiliation before him, that their iniquitie may bee purged, and this is all Esd. 27. 8. 9. the fruite he desireth, euen the taking away of their sinne. Hee doth not punish willingly. Iere. Lam. 3. 33. And that this is all hee de­sireth when he smiteth the Church with the pestilence, may appeare; For the Prophet saith, that he contends in measure with it in the branches thereof, not simiting them as hee doth the Gentiles. And this we shall sinde in due time true, if wee compare his lenitie with vs, and his fierce wrath vpon many citties in the Popes dominions. Conferre [Page 78] Pet. 1. 14. 15. and 2. Chap. verse 12. 18.

Secondly, I consider the Lords chastice­ments, How to comfort our selues and to make vse of afflictions. as effects of the great and certaine decree of God vpon mee. Rom. 8. 28. what God hath decreed must come to passe: God hath deered to make the Saints through af­flictions, that is, all maner of chasticements whatsoeuer, conformable to the image of his sonne Christ: The best beloued Sonne wanted not rods all the life hee liued vpon earth, and therefore I must not otherwhiles want them. I must beare many crosses on earth, before I shall be crowned with Christ in heauen.

Thirdly, I know Christ seeth dayly all my sores, all my griefs, all my paines, all my troubles, all my teares, they are as well knowne vnto him, as if they were distilled by drops into his bottle, and the number of them by iust account set downe in his regi­ster. Psal. 56. 8. Thou hast counted my wande­rings, put my teares into thy bottle, are they not in thy Register?

Fourthly, I consider all these greeuances of this life as vndoubted seales of mine immortalitie: for the Lorde hauing de­creed to bring mee to immortalitie, to [Page 79] blisse voyd of all miserie, &c. The effects of his decree I know, and see in my vocati­on, Iustification, and sanctification: but the life promised as yet I finde not, be­cause of my manifold afflictions: where­fore I shall vndoubtedly finde it when this life is ended.

Eiftly, I learne in Gods booke, that the diseases of the body, and all other afflicti­ons of this life, they are oftē sent vpon Gods people and holy seruants, to worke in them a more serious humiliation for the sinnes of their youth, either because they were neuer throughly humbled for them, or least they fall dangerously into the same sinnes a­gaine. Psalm. 25. 6. Remember not the sinnes of my youth, nor my rebellions, but according to thy kindnesse remember thou me, euen for thy goodnesse sake O Lord. And Iob complai­neth, chap. 13. 26. Thou writest bitter things against me, and makest me to possesse the sinnes of my youth.

Fiftly, I consider also that God would haue vs his children beaten The godly are beaten for the con­firmation of their brethr [...] and for the instructiō of the wicked. as for their owne sinnes so also that he may awaken his enemies, and tell them, that for their intolle­rable sinnes, their destruction sleepth not. [Page 80] 1. Pet. 4. 17. Iudgement must first beginne at the house of God: if it first begin at vs, what shal be the end of them which obey not the Gospell of God?

Sixtly, I see and know the corruptions of mine heart to be so many, and the dulnes and dimmesse of my minde to be such, that if I were not often by the crosse brought to hearken and to obey, I should neither vn­derstand aright the Lords reueiled will, nor practise it with any sincerity in my life. Psal. 1 19. 71. It is good for me that I haue bene af­flicted, that I may learne thy Statutes. Iob. Chap. 33. verse 16. God openeth the eares of men by their corrections. Maister Caluin, in his Preface on the Psalmes saith, that if God had not exercised him with manv afflicti­ons, he could not wel haue vnderstood ma­ny Psalmes.

Seuenthly, I finde also another great comfort in all mine insirmities and gree­uance [...]: I haue heard and knowne the faith­full to confesse Christs presence more fami­liar, sweet and comfortable in their aduer­sitie Good to haue chan­ges. then prosperitie: and this I finde true in like manner. And the rather I obserue this, for that the Apostle speaketh thus of [Page 81] himselfe, I will reioyce rather in mine infirmi­ties, Psal. 7. 3. 2. Cor. 12. 9. that the power of Christ may soiourn with me, therefore I take pleasure in mine infirmi­ties, in reproches, in necessities, &c. And I finde true that prosperitie breedes dange­rous pride and carnal securitie: I sayd in my rest, I shall neuer be mooued, for thou Lord of thy goodnes hast made my mountaine so strong: but thou didst hide thy face and I was trou­bled then I cryed to thee, O Lord, and prayed to my Lord. Psal. 30. 8.

Eightly, I gather also by afflictions experience, and this both worketh in me a Christian sympathie & compassion to­wardes Rom. 5. 2. 3. Iames 1. 2. 3. Nonigna­ra mali mi­seris su [...]cur­reie disco. other men in their miseries, and teacheth mee how to comfort them as I haue beene comforted of the Lorde. 2. Cor. 1. 3. 4. Blessed be God euen the father our Lord Iesus Christ, the father of mercies and the God of all comfort, which comforteth vs in all our tribulation, that we may bee able to comfort them which are in any affliction, by the comfort wherewith we our selues are com­forted of God: for as the sufferings of Christ abound in vs: so our consolation aboundeth through Christ. Wee gather experience of Gods loue & of our weakenes, Rom. 5. 2. 3. [Page 82] Iames 1. 2. & strength to endure cōtempt.

Lastly, I consider death, whether by pe­stilence or otherwise, as the complement of my mortification, for in mortification I am crucified and die dayly, but in death I shal finde the full destruction of the whole bodie of sinne. The Phisitions say, death is the last phisition which endes the most grieuous pangs, and dangerous diseases by Phisicke incurable: so I know that death shall put an ende to all the euils that Sathan, sinne, and the world shall bring vpon me during this present life.

And thus farre concerning Sathans kingdome, the seruice of wicked spirites vnto God in the pestilence, and how the Christians may bee comforted, as in that euil, so in any other.

4. Question. That a good conscience is a speciall preserua­tiue against the Pestilence.

A Good conscience, saith Augustine ve­ry well, is the paradise of the soule, and surely so an euill conscience is the ve­ry hell of the soule. And Chrysost [...]me calles the good conscience the good countenance Hob. 4. 16 of the soule, because this conscience alone can approch boldly to the throne of grace. Wherefore this good conscience is one of the greatest blessings wee haue on earth. Now for as much as it is a thing most dan­gerous to bee deceiued in our greatest Dangerous to be decei­ued in a good cause. treasure, and to take drosse for gold, good for euill, and euill for good: let vs therefore be the more circumspect and carefull, first to know and learne what this great grace 2. Cor. 13. 5 is. Secōdly, let vs wisely examine ourselues whether we possesse it, & haue it in truth, or ignorantly be deceiued, as most mē be. [Page 93] Lastly, after iust triall and examination had of our owne hearts, if we finde it in our selues, let vs labor with all our strength to cherish it & preserue it; if we finde we haue it not, let vs neuer giue our selues any rest, but contend in all the meanes appointed, to come to Iesus Christ, that he may giue it vs, for he alone can giue it, and strength to keepe it.

Conscience is described of some, to be a liuing lawe in our hearts, which stirreth, awaketh, & driueth vs vnto good things. I suppose wee may truly describe the con­science first generally, on this manner: Conscience is an inward remembrancer in our minds, and hearts, witnessing eyther with vs, or Definition against vs, of all our thoughts, wordes and workes.

The cause wherefore the Lord hath put this remembrancer in man is this: a small light, and weake knowledge would soone lve hid, and be as buried in him, by rea­son of the corruption of our hearts and affections: therefore the Lord hath left him this feeling, as a keeper and a watch to a­wake him, to marke and espie all his se­crets, and continually to present him vn­to [Page 94] the iudgement seate of God, that no­thing may be lost in obliuion, and this keeper men say to be as a thousand witnes­ses to testifie with vs or against vs, euen of of all our secrets: a great controller of A­theists, euen in their secret chambers.

The seate of this Or the Lords hand­writing. remembrancer is the vnderstanding, yet for that it is found sen­sibly to smite the heart, therefore the holy Ghost euer seates him there: So Salomon noteth speaking to Shimei: Thou knowest all the wickednesse (wherevnto thine heart is priuie) that thou didst to Dauid my father. And the Apostle saith, that the great peace keepeth the heart and mind in Christ Iesus. And the Author to the Hebrewes, Your heart being pure from an euill conscience. Ec­cles. 7. 24.

Lastly, that this witnesse or remem­brancer will be with vs, or against vs, at all times, and that in Gods presence, the A­postle testifieth, Rom. 2. 15. The Gentiles shewe the effect of the Lawe written in their hearts, their conscience also bearing witnesse, and their thoughts accusing one an other, or excusing before God.

[Page 95] The first diuision of the con­science is this, the consci­ence is either

• 1. Good. or
• 2. Euill.

5. Question. Howe graciously the Lord preserueth his peo­ple by his holy Angels in the pestilence.

[Page 119] TO passe by all needlesse and curious As of the orders of angels. questions of Iewish Rabbins, and o­thers concerning the holy Angels of God, we shall content our selues, when we haue learned only those points which the sacred Scriptures haue recommended and reuealed vnto vs, for our comfort and in­struction.

The first point needfull to be knowen, as our Prophet here noteth vnto vs, is, that these holy spirits haue no absolute autho­ritie of their owne, but are vnder, the charge of the Almightie, they come and go where and when they be sent by him: and they doe most faithfully and readily performe all seruice they are commanded. So the Psalmist speaketh: They do his com­ [...]andement Psal. 103. 20. in obeying the voyce of his worde. And we be taught, what their function and ministry is, both by their proper and common names often giuen them in scrip­ture. For their proper names are euer sig­nificant, and shew some part of their ser­uice, for the performance whereof they are sent of God. The Angel sent to the Luk. 1. 19. 29. Dan. 9. 21 [...] 8. 16. holy Virgin is named Gabriel (and so he calleth himself) this signifieth the strength [Page 120] of God, answerable to his message, which was to declare the great power of God, as in the wonderfull conception of Christ in the Virgin: so in all the worke of our redemption. The Angell sent to Esay, is said to be one of the Seraphins: he had his name of Zaraph, to burne: and fitly, for his seruice was to touch Esays lippes with a hote cole from the Altar. Thus the Lord confirmed his Prophets both with his word and Sacraments. So Ieremie, so Da­niel. Iere. 1. 9. Dan. 10. 16. The Angel which came to Mancah, named himselfe Pelt, wonderfull: he both miraculously consumed the sacrifice with fire, and in the said slame of fire ascended vp and departed from them. The Angel which came to Tobias, is called Raphael, Iudg. 13. 20. But that storie is ve­ry Iewish and fabu­lous. Col. 1. 16. the Lordes phisicke or phisition, because he cured him, or was sent of God to cure him. And in like maner their common names put vs in minde of their seruice and holy ministrie vnto God. They are all in generall called, thrones, dominions, principa­lities, powers, because the Lorde doth go­uerne his empire, exercise hi [...] dominion, and shew forth his principalitie & power by their seruice. Againe, they are said to be [Page 121] the Lords host, and the host of heauen, because they are of a wonderfull multi­tude, and God ruleth them, as kings and Psal. 103. 148. 1. Ki. 21. 22. Reue. 19. Dan. 7. 10 Psal. 34. princes do an host of men. Daniel saith: Thousand thousands ministred vnto him, and tenne thousand thousands stood before him. And Christ affirmeth the same, saying: Thinkest thou that I cannot now pray my fa­ther, and he will giue me moe then 12. legions of Angels? Againe, they are maruellous faithfull and readie in their seruice. Ezech. Ezec. 10. 5 Dan. 9. 21 and Daniel doth see them flying: they haue no wings, and yet are they swift as the windes, and [...]eadie to execute with all speed any thing they haue in charge from God. He maketh his ministers spirits, and his messengers a flame of fire. They do their Ps. 104. 4 Heb. 1. 7. Mat. 5. message faithfully, and will haue no ho­nor nor worship done to them, as the euill angels, but all to be done to God. Re. 19. Iud. 13. 18. 19. 20. Their faithfulnes great seruice, and sincere, and constant obedi­ence to God, is notably commended by the Prophets, where hee saith: Praise the Lord yee his Angels that excell in strength, that doo his commaundement in obeying the voice of his word. Where note first, they [Page 122] praise God in their seruice. 2. They are of wonderfull streng [...]h to serue him. 3. They Luk. 2. Not as the euill 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 knowne is their loue to Gods Church, and great care ouer the faithfull members of the same. And cer­tainly their loue is great. For it is saide they reioyce ouer one sinner that repen­teth and turneth vnto God: The Psalmist Luk. 15. testifieth of their loue and care, when hee faith: They pitch their tents round about Ps. 34. 7. them which feare the Lorde, and desiuer them. Psal. 91. 15.

And here it is said, they beare them (like as louing parents & nurces do their chil­dren) in their hands and armes, to keepe them from scandals and offences. And the Lord giueth them in charge thus to doo, faith this Prophet heere. And hence it is the Author to the Hebrewes describeth them to be Ministring spirits, sent from their sakes, which shall be heires of saluation. And Heb. 1. 14. as for their number wee must not curious­ly search, how many each man hath to keepe him: for the scriptures tell vs, that [Page 123] sometimes many are sent to one man, and againe sometimes one Angell is sent for the deliuerance of the whole Church. To saue Elisha against the king of Syria, the mountaine was full of horses, and chari­ets 2. K. 5. 17. It may be this was Mi­chael Iesus Christ. Eze. 37. 2. K. 19. of fire round about Elisha. But in Da­ [...]els time, one Angell seemeth to be sent for the protection of the whole Church. And in Ezechias time, one was of strēgth sufficient to kil and destroy in one night 185000. of the enemies of Gods people. And if yet we further desire to learn, what ther causes, besides that speciall charge of God, moue them so to loue vs, affect vs, and to minister vnto vs for our pro­tection and deliuerance: the holy Ghost 2 teacheth vs, that first they are members Col. 1. 16. 20. with vs of one bodie, which is the whole catholicke Church, wherof part is trium­phant We are in communion with the An­gels. in heauen part militant vpon earth. secondly, they haue with vs one spirit for their Lord, as to conuert and sanctifie 3 [...], so to confirm them in the truth. Third­ly Iob. 4. 18. they haue with vs one Gospel of com­ [...]ort: for the Angels saith Peter, desire to 4 [...]ehold the mysteries therein contained, 1. Per. 1. 12. [...]or their confirmation: and our conuersi­on [Page 124] and euerlasting saluation. They are present in the holy assemblies, & reioyce, no doubt greatly, to see the Gospell of Ie­sus 1. Cor. 11. Christ preached vnto thei [...] [...]retheren. Lastly, they haue one head with vs, euen Iesus Christ our Lorde: this the Apostle speaketh: Christ is set at the right hand of the father in heauenly places, farre aboue all principalitie, and power, and might, and domi­nation, and euery n [...]me that is named, not in this worlde, but also in that, that is to come, and hath made all thinges subiect vnder his feete, and hath giuen him ouer all things to bee the head, to the Church, which is his bo [...]y, euen Eph. 1. 12. 22. the fulnesse of [...]im that [...]th all things.

Here foolish Rabbims obiect, by occa­sion of the words of this Psalme. Of bea­ring Obiection. in their hands, That the holy and elect are more worthy persons, and more ho­norable then the Angels, because the An­gels must as it were attend vpon them and keepe them.

Their reasons are weake, and they Answere. too too curious: for parents beare chil­dren, and yet the children are not the [...]re worthy: the good shepheard fin­ [...]th the sheepe which was lost, and carri­eth [Page 125] it home on his shoulders, and yet is not the sheep more worthy then the shep­ [...]eard:

An other question is here demanded of their appearance, what letteth it now more Questi [...] then in elder times?

They know now their visible appea­rance is both needelesse and dangerous. Answere. 1. Needlesse for instruction, for they know we haue now in the booke of God, all the counsell of God reuealed vnto vs, so they Gal. 1. 6. Io. 20. 31. 2. Pet. 1. 19 had not in the old times in that cleare ma­ner that we haue. 2. Needlesse for our pro­tection, for they can do this inuisibly as well as in sight. Elishas guard was as strong and as faithfull before he sawe them as af­ter. Lastly, their [...]ppearance now is dan­gerous, since Antichrist hath peruerted Wherefore Angels ap­peare not. many with the false worship and inuoca­tion of Angels: for since this Idolatrie crept into the Church, wee know assured­ly that wicked spirits haue taken the forme of good Angels, and haue bene adored of miserable men, and so deluded many. And the visible appearance vnto men, would be more terrible in these daies, then it was to Manoab and his wife. Iudg. 13. [Page 126] And thus farre of their loue towardes the Saints.

The third and last point to be consi­dered, briefly is, how long their charge lasteth ouer vs: the answere is, So long as Mat. 4. they walke in their wayes. This is that which Sathan left out, when hee made assault a­gainst Christ: for hee can both pare and An so do his members often. shred the scriptures, and stretch them al­so otherwhiles to serue his purpose. So he can heape vp iudgements to terrifie and amaze poore consciences which are hum­bled, and multiply mercies before such as stand, to breede in them dangerous pre­sumptions. By these words, Their wayes; The Psalmist vnderstandeth our seuerall 1. Cor. 7. 20. vocations, wherein we must walke cir­cumspectly, and not rashly runne forth to any vnlawfull meanes (as Sathan would haue Christ to do) for so doing wee shall tempt God, as Christ answereth the diuell in the second temptation.

Here then we are taught to walke wise­ly within our boundes, and not to vse vn­lawfull meanes, or to neglect the good meanes giuen vs of God for our benefit and good. We must not [...]lie in the ayre, [Page 127] for God hath not giuen vs wings to flye, but legges to walke. We must not talke Siman Magus. Act. 8. Deut. 8. 10. 11. 12. of reuelations, for God doth not so teach vs now, but by his written word. Wee must not goe to witches in extremitie, to theft in pouertie; for so wee walke out of our w [...], and the holy Angels forsake vs, [...] wicked spirits will maister vs and Pro. 30. 9 confound vs. The workes of our calling, are called in scripture the way wherein we must walke, desiring the Lord to blesse them and all lawfull meanes appointed for vs.

Now to make vse of this doctrine brief­ly for our present purpose; no doubt of all other spirituall preseruatiues, this of the Angels is one of the best against the pestilence. For we may not doubt, but [...]mly beleeue, they pitch their tents, and [...]et as it were an hedge about vs, for our cu­stodie Psal. 34. and preseruation as the diuell con­ [...]esseth it of Iobs protection. Iob. 1. 10.

So then consider euill angels are cruel, good Angels are mercifull; euill angels are olde and subtile, good Angels are of [...]ke yeares, and more wise; euil angels are very expert to send forth venimous ex­halations [Page 128] to poyson the ayre: the good Angels are more wise to purge the same: The euill angels haue no such po­wer to de­st oy vs, as the good angels to preserue vs. Psal. 103. 20. the euill angels are strong and mightie, but they be fearefull, and feare abates strength: the good angels are more migh­tie and excell them in strength, and voyd of feare, for that they be voyd of [...]. To bee short, looke wherein the eu [...] [...]ngels haue any might to hurt vs and annoy vs in soule or in body, the blessed Angels far passe them to preserue vs and protect vs in both. Now blessed be God in this in­speakable mercie, for this wonderfull ho­nour and glory, hee giueth his poore chil­dren heere vpon earth, that hee accounts them worthy the communion and fel­lowship of his most holy Angels. And yet hee giueth them a greater glory then this, for they haue his owne presence most comforable, for Iesus Christ wal­keth with them in afflictions, as partly before hath bene shewed, and yet in that which followeth, shall be more plainely proued.

Here to conclude this question, forget not to make this vse of this holy doctrine. First learn by the excellencie of these holy [Page 51] creatures, the great glory of their creator. Secondly, learne by their loue to conceiue rightly of the infinit loue of thy God to­wardes The vse of the doctrine going be­sore. Reu. 19. 22. thee. Thirdly, remember seeing they be but our fellow-seruants they must not be adored. Fourthly, consider often how much thou art bound to bee thanke­full [...]or this blessed protection. Fifthly, learne humilitie by their examples, they take vp poore Lazarus in their armes, and poore sinners often. Lastly, let thy beha­uiour be comely with all reuerence, in thy secret chambers, and priuate affaires, be­cause of their presence. And so much for this question.

6. Question. What wonderful communion there is between Christ and his holy members, best knowen to his people in afflictions.

[Page 145] Cant. 2. 16. My welbeloued is mine, and I am his verse 15. I will bee with him in trouble.

FIrst, let vs here consider in what man­ner the holy Scripture speaketh of this great communion and fellowship be­tween Christ & his members: Thus Iohn writeth of it, first in his Epistle. That I 2. Iohn. 1. 3. say which we haue seene and heard, declare we vnto you, that ye may haue fellowship with vs, and that our fellowship also may bee with the father and his sonne Iesus Christ. A­gaine in his Gospel most comfortably on this manner: I pray not for these alone, but for thē also which shall beleeue in me through their word, that they all may bee one, as thou O Father art in mee and I in thee, euen that they all may be one in vs, that the world may Iohn. 17. 20. beleeue that thou hast sent me: and the glorie that thou gauest mee, I haue giuen them, that they may be one as wee are one, I in them and they in me, that they may bee made perfect in one and that the world may know that thou hast sent mee, and hast loued them as thou hast loued mee. And the Apostle speaketh of this communion when hee saith; Tempt [Page 146] your selues whether you be in the faith? do ye not know that Iesus Christ is in you, except ye be refu [...]es? Because this blessed vnion, com­munion, and fellowship is spirituall and misticall, the holy Scriptures do striue to helpe our weaknesse, to conceiue rightly the trueth of it by sundry Metaphors and borowed speeches, as Iohn in the sweet pa­rable of the vine and vine branches: in 2. Cor. 13 4. A parable is a speech comparing like things together, to stirre vp affection to illustrate a­ny doubt, and to shew the effectu­all 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 vpon sundry most familiar similitudes, as to expresse the singular loue and care of God ouer his people, and the effectuall power of the Ministerie of his holy word wo [...] in them: so to instruct vs of the VI separ b [...] vnion betweene Christ and his holy members. 1. The heauenly Father, is compared to the husband-man. 2. The ministers, vnto the husbandmans laborers. 3. The people and the Church of God, vnto the vineyard, or husbandry. 4. Christ and his members vnto the vine and vine branch. 5. The spirituall vni­on, li [...]e and growth of the faithfull in Christ, vnto the naturall coniunction, life and growth of the naturall vine and her [Page 147] branches. 6. Lastly, as the husbandman on earth loueth, careth for, and purgeth his vine with his handes and instruments, his corne fieldes, &c. so the heauenly fa­ther loueth, and purgeth his Church and his people by his Spirit, word, and sacra­ments. &c. And like as wise Princes commit their sonnes to the custodie and instruction of wise and faithfull men, so the heauenly Father commendeth the e­ducation of his children to his holy labou­rers, and by their Ministrie hee prepareth such on eaith, as he purposeth to aduance to the kingdome of his glory, to be fellow heires with Iesus Christ in heauen.

Againe, all that heauenly and most sweet parable, the song of Salomon, tendeth principally to expresse this inspeakeable communion: comparing it often vnto the holy vnion which is betweene man and wife, in that mariage which is in the Lord: and so doth the Apostle: and concludeth [...]that wee are members of his body, of his flesh, and of his bones.

3 And this firme coniunction which [...] in this mysticall body is againe notably [...]id before vs, by the similitude of the na­turall [Page 148] body and the essentiall parts of the same. 1. Cor. 12. 12. 13. 14. 15. 16.

Thus when we see by these few places how the holy spirit doth demonstrate vn­to vs a most certaine and reall coniuncti­on and communion betwixt Christ and all the faithfull heere on earth. And yet heere is no corporall commixtion of our soules with his, or any coniunction of na­tures, neither is this a bare consent of mindes onely but an inspeakeable con­iunction is [...] by meanes of the words of re [...]ation without, and the holy spirit of Christ within working effectually: almightie in power to knit together things most [...]arre distant, as one soule 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 dignitie, doth proceede with them in this manner as followeth.

First, the holy spirit singleth and seue­reth th [...]m out of the world by the [...]ound of [...]is Gospel: [...] 15. 19. I haue chosen you out of the world. And receiueth them to his owne house [...]nd [...]amilie. Ephe. 2. 18. 19 Ye are no more strangers and forreners, [Page 149] but citizens with the Saints of the houshold of Ethe. 14. 15. [...]ere. 15. 17. An vnder­stand [...]ng [...]eart o [...] a [...]ng heart. Mat. 13. 15. God.

The 2. effect is: Hee prepareth our hearts by faith to receiue Christ. And to this end. 1. he renueth the minde. 2. hee giueth an vnderstanding heart. Marc 4. 10. [...]1. to receiue Christ by faith. Ioh. 1. 11. To renue the mind his light dispelleth ig­norance, & bringeth in that wōderful do­ctrine which cōue [...]teth the soule. Psal 199.

To renue the heart, 1. he sof [...]th and humbleth it by the preaching of Gods law. Ezech. 11. 19. 20. 2. he causeth it with sighes and grones to confesse, Rem. 826. There is no good thing in my flesh. 3. the heart hungreth after Christ, and his righteous­nesse. Mat. 5. 6. 4. Lastly, he worketh in the heart that admirable worke of God, Iohn 629. Even a pretious and victorious faith to receiue (as with a hād) Iesus Christ and his benefits. Ioh. 1. 12.

The 3. effect, and worke of Gods spirit is: hee giueth them as a free gift vnto Christ. Ioh. 1027. 924. And Christ vnto them againe in like maner. Rom 8 3. 2. Cāt. 2. 16. My welheloued is mine an [...] I am his.

The 4. effect. The holy spirit doth in [Page 150] a most wonderfull and reall manner knit their soules and hearts vnto Christ, and Christ ento them againc: so that Christ become the head, and the beleeuer the liuely member of Christ. So as the bran­ches haue not a m [...]re certaine sap life, and growth by the vine, then the true beleeuer hath life, grace and growth in al good gra­ces from Christ. lab. 15. 1. 2. For this cause the Apostle saith truly. We are mibers of his body, of his flesh & of his bones. Ep [...] 5. 38. 21

Fiftly, then Christ doth communicate 5 vn [...]o them, being thus vnited vnto him by the wonderfull worke of his spirit, all graces and blessings which conce [...]ne their euerlasting saluation. 1. They are co­uered with his righteousnes as with a gol­den robe, Gal. 2. 27 They receiue by his Iustificati­tion. Sanctifica­tion. spirit the precious vertue of his death, which hath a great [...]fficacie to kill sinne. Rom 6. 6. Gal. 6 15. and the vertue of his buriall to rot sin, that so they may loath it as an vnsa [...] carrion, being crucified and slaine in them: and the vertue of his resurrection. Phil. 38. 9. whereby they are made new creatures. Gal 6. 15. 16.

3 Because of this communi [...]n wee are [Page 151] said to bee partakers of the diuine nature. And the beleeuer may speake all this the Apostle speaketh, in his owne person; I 2. Pet. 1. 4. am crucified with Christ, but I liue, yet not I any more, but Christ liueth in me, and in that I now liue in the flesh, I liue by faith in the sonne Gal. 2. 20. of God, who hath loued me, and giuen himselfe for me. Insignis sententia fideles extra se vi­uere: id est in Christo; A notable saying (saith maister Cal.) the faithfull [...]ue without them­selues Iohn Cal. Com in Gal. verse 2. 10. in Christ.

6 Lastly, when they are thus highly aduanced into the communion of the holy Trinitie, all the holy Angels and Saints of God: they slay not then in one stay, but they must haue their dayly con­firmation by the said word and spirit, that so they may haue a holy growth vnto a per­fect 2. Pet. 3. 18. Ep [...]e. 4. 13. man, and vnto the measure of the age, of the full growth or fulnesse of Christ.

And this growth is signified vnto vs, by the growth and increase which is to be seene in the partes of any naturall body. Ephe 4. 15. Let vs follow the trueth in loue, and in all things grow vp to him, which is the head, that is Christ. And againe, Col. 2. 19. All the body furnished and knit togi­ther [Page 152] by ioynts and bands increaseth with the encreasing of God. Thus farre briesly of this holy communion.

The third promise; And I will deliuer him. The Lord will haue his childrē wade through afflictions, yea sometimes to bee smitten with the plague it selfe: but hee will deliuer them: that is, hee will restore him to health if that bee good for him, or else he wil change this miserable and tran­sitorie life, with the happy and immor­tall life, which is best of all. Blessed is the man whom God correcteth therefore refuse not thou the chast [...] of the Almightie, for hee maketh the wound, and bindeth [...] vp, hee Iob. 5. 17. 18. 19. smiteth, and his hands make whole: he shall de­liuer thee in fixe troubles, and in the seuenth the [...] shall not touch thee.

The fourth promise. And I will bring him to honour. It is not to bee doubted but God hath per [...]ormed this promise alwayes to his children: whether wee vn­derstand it of an earthly [...]anour or an hea­uenly, they which faile of this one, are sure notwithstanding of the other, and sometime of both, Ioseph and Daniel of both after great aduersitie: Hezek [...]as, Da­uid [Page 153] and Iob, of both, after plagues and pe­stilentiall maladies. Yet Lazarus and many of his condition, wanting this vaine and transitory glory, haue receiued the greater measure of the heauenly.

Here againe, I do not thinke, but that he putteth vs in minde of the glory of our resurrection, and of our regeneration, where assuredly our glory begins. 2. Cor. 1. 18. which while wee consider (albe­it afflictions for the present are gree­uous) yet wee must be wonderfully chea­red and com [...]orted: for howsoeuer heere for a moment, our bodies bee subiect to many most grieuous and noysome disea­ses, for our correction and chasticement, and after to putrefaction: yet in the ende, they shall be [...]illed with a wonderfull glo­ry, For they shall shine in the resurrection as Mat. 13. 43 the Sunne, and shall be like the Angels of God. Whereas the wicked shall ari [...]e to a grea­ter Dan. 12. 5. shame then if they were filled with all the sores and plagues of Aegypt. And therefore this promise much comforted Iob: [...]or thus he speaketh of it in his great passions most chearefully: I am sure that my Redeemer l [...]cth, and he shall stand the Iob. 19. verse 25. [Page 154] last on the earth, and though after my skinn [...], wormes destroy this body; yet shall I see God If Sathan be sent to tor­ment the body, remē ­ber Iobes comfort in my flesh, whom I my selfe shall see, and mine eyes shall behold, and none other for me, though my reynes are consumed within mee.

The fifth promise. With length of daies will I sanctifie him. Here I iudge this pro­mise, as that aforegoing, and the last which followeth, concerneth both the life present, and that which is to come. The faithfull then in that plague looked euery m [...]ment for death, and therefore they haue this promise to comfort them. An old age is promised as a blessing often to the godly, and they haue 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. Iob. 32. 8 9 it. Gen. 15. 15.

Thou shal come to thy fathers in peace, and shalt be buried in a good old age. So Ged [...]on is buried in a good age. Iudges, 8. 32. And Da­uid full of daies, riches, and honour. 1. Chron. 29 28.

Surely olde age, and gray haires is a Crowne of glory to the righteous and godly man. For thus the holy Spirit speaketh: Age is a Crowne of glory, when it is found in the way of righ­teousnesse: [Page 155] but all things are turned into sinne, and accursed to the wicked and vn­godly. Com. 5.

Againe, Gods children are more satisfi­ed here on earth with a fewe daies, then the wicked are with Nestors yeares.

And concerning long dayes in hea­uen, there shall be dayes continually and no more nightes. The heauenly Ieru­salem hath no neede of the Sunne, neither of the Moone to shine in it: for the glory of Keue. 21. 23. God doth light it: and the Lambe is the light of it.

The 6. and last promise, I will shewe him my saluation.

This promise of all the rest is most com­fortable. And here two things must be considered. First, who see their salua­tion, or to whome it is shewed. Se­condly, 1 Who see their salua­tion. where and when it is shewed vs, and seene by vs. For the first: not eue­ry man can see into this mysterie, no not euery professour of the Gospell: first he must be, as he is described in this Psalme, a faithfull man, a godly man, a righteous man, watchfull ouer his wayes, a deuout man, fearing God; the Lord doth assure [Page] such in time by his good spirit, of their election, adoption, vocation, and euerla­sting saluation. Rom. 8. 15. Eph. 430. All the faithfull ought to striue daily in all re­ligious seare, to come to the knowledge, Psal. 23. 6. and the full assurance by faith of their saluation. Secondly, if thou demandest when and where the faithfull see their saluation: I answere, that they see it both on earth and in heauen: first in earth they see it as in a glasse, two waies: [...]st by saith 2 Cor. 3. 12. 18. Io. 8. 56. Heb. 11. 1. when they see Christ, and haue the assu­rance of his benefits in their h [...]ts by the holy spirit: secondly, by [...]eeling, when they [...]eele the power and vertue 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 saluation in heauen, when they come to the present possessiō of that crown which is purchased for them, then shall they no more see darkly: for [...]ohn saith; We know that when he sh [...] appeare we [...]all bee [...] 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 [...]alue, you can neuer but doubt of your [Page 157] saluation, for he alone doth shew it, whom, and where, and when he will. To be short, this is a most soueraigne comfort for all Gods people, and euer hath bene in all paines and griefes of this present life, plagues, persecutions, and all euils what­soeuer. Iob reioyceth in his miserie, say­ing: I am sure my redeemer liueth, and I shall see him, &c. Ch. 19.

The seuenth Question. Of the vis [...]ation of the sicke, which dutie must also be [...]erformed, by some chosen, faithfull, and discreet men, in the Pestilence.

WE haue already shewed very cor­d [...]all and precious preseruatiues both against many euils, and specially a­gainst the Pestilence. And yet there is one more which is giuen vs of the Lord, [Page 158] no lesse profitable and effectuall then the rest. And this is that comfortable visita­tion of the sicke, which containeth medi­cines of wonderfull vertue, to be ministred by the righteous and religious Elders or holy Ministers, vnto Gods people: and by the wi [...]e & godly brethren one to an other in all their maladies.

Question.

BVt here now a question may bee de­manded, whether the same Ministers of God which serue the Lord in their pub­like ministry, and come to the holy assem­blies, are charged also in this place to at­tend vpon the visitatiō of the sicke in time of pestilence?

Answere.

TO this I answer with men Ioach. Ca­merar. in sy­nop. depeste Ewich [...]s depeste. of iudge­ment, that it were very expedient, that at such times, there should be certaine speciall men chosen for this purpose, men knowne both for their ministery, godli­nesse, and sinceritie of life; who should not neglect their dutie concerning eyther the soules or bodies of the faithfull, which they could performe, or cause any way to be done for their good.

Secondly, I answere, that I cannot see how the Pastor notwithstanding, can neg­lect any of his slocke (committed of the Lord vnto his charge) in any calamitie, or [Page 163] the pestilence. For the Apostles charge is so general in my Here I de­sire to bee taught by the godly learned, both how S. Iames must be vnder­stood, and how [...]he sicke of the plagne may best be visi­ted. iudgement, that it ex­cludeth all exceptions of persons., time, and sicknesse. Any man may send in any sick­nesse for the Elders of the Church.

But here let wise Christians be carefull, as not to abuse the loue of their kinsfolkes and friends, so to preferre the health of all the congregation, before their own, and so to striue to content themselues, with the presence of such as the magistrates haue selected and appointed for this purpose. This religious loue & care for the church was in Boz:, who being sicke himselfe of B. de peste. the plague at Lausanna, would not haue M. Ioh. Caluin, and P. Viret to come vnto him, when they offered freely, & most lo­ [...]ingly to come & visit him: because (saith he) we must preferre the benefit of Gods Church, and the glorie of God, before our owne comforts, and the preseruation of our owne life.

Fourthly, these men must be men of great loue, mercy & compassion: for this cause hee willeth vs to take the Elders of our Church, that is, such louing, knowne, mercifull men, as can & will mourne with [Page 164] vs, and for vs. Psal 41. 1. Blessed is hee that iudgeth wisely of the poore, the Lord shall de­liuer him in time of trouble. A notable ex­ample of this compassion is in Iobs friends: for first they came to comfort him; second­ly, Iob. 2. 12. 13. they wept greatly when they sawe him; thirdly, their great griefe is signified in renting of their cloathes; fourthly, their compassion, in sitting by him seuen dayes and seuen nights in silence. This is the time when Gods children must striue to shew their affection, and brotherly kindnesse 2. Pet. 1. 7. towards the Saints.

Fifthly, these holy Elders which visit the sicke must affect one thing, be of one minde, and of one accord: for the cri [...]s and praiers of such men be very strong, and Rom. 15. 6. can soonest and best preuaile with the Lord, according to his owne truth & holy promise. Uerely I say vnto you, that if two of you shall agree in earth vpon any thing, what­soeuer they shall desire, it shall be giuen them Mat [...]8. 19 of my father, which is in heauen, for where two or three are gathered togither in my name, there am I in the midst of them. The truth of this promise is to be seene in the prac­tise and praier of the holy Saints. The dis­ciples [Page 165] which were met togither, to pray for the good successe of the gospel, for spi­rituall courage & boldnesle in their mini­stry, for the cōfirmatiō of their doctrine by signes & wonders. I it is said of the whole multitude of thē which beleeued, & there prayed, That they were of one heart & of one soule. Ast. 4. 31. 32. They lift vp their voyces Omothu­madon. Ast. 2. 1. 4 24. vnto God with one accord. ver. se 24. 3. After prayer they obteined all that they asked. For it is said: first that they were confir­med presently with a myracle. The place was shaken where they were assembled togi­ther, and all were filled with the holy Ghost. vers 31. 2. They receiued their second re­quest, spirituall Uers. 31. Parresia. Eph. 6. 19. 1. Chro. 28 20.boldnesse & courage: for it is said, they spake the word of God bold­ly, ver. 31. 3. Lastly, the Gospell was more glorified, & had a more free passage daily. And the day of Penticost, when they wai­ted togither in praier for the gifts of the holy Ghost: It is said they were altogither Act. 2. 1. with one accord in one place. And the holy Disciples which beleeued, they are said, that in hearing the word in praier, they continued with one accorde daily in the Act. 1. 46. Temple. These Elders then of whom Iames [Page 166] speaketh, must be thus affected. Religious men, faithfull men, deuout men, righte­ous men, and such will not lightly iarre or disagree, but be most carefull to keepe the bandes of loue in holy peace and vnitie, with heart and minde affecting one thing, Phil. 3. 15. 16. Ro. 15. 16 and bearing with them of weaker iudge­ment, till the Lord hath reuealed better things vnto them. These men thus hauing one heart and one mouth, may send forth such cries vnto the Lord, as shall be heard, and none other.

Sixtly, S. Iames requireth that they be faithfull men, righteous men, and m [...]n of good feeling. They must haue faith, for otherwise they cannot pray, as wee haue before shewed: ver. 15. of that 19. Psalme: they must be righteous men, for other­wise they shall be reiected of God in this sacrifice which they offer. Pro. 21. 27. and the sicke can haue no comfort in them. And they must haue a good feeling of the wants of their brother, otherwise their praier will not worke and be effectuall: so the promise is to be vnderstood, the prayer of a righteous man auaileth much, which is Verse. 15. working, and effectuall.

[Page 167] Seuenthly, they must instruct and ad­monish the patient, and by mutuall con­ference, so stirre him vp to open and re­ [...]eale such sinnes and euils as most grieue his hart and conscience. They must know his passions, his life, his calling, his know­ledge, his feare, his affections, his loue, and all his conuersation and how long he hath knowne Iesus Christ.

Againe, here they must be wise to dis­cerne, Ephe. 6. whether Sathan hath wounded him with any siery dart, and so hath caused him to doubt of his election, voca­tion, faith, repentance, &c. They must be prouided of examples which may shewe him how that other of Gods children haue so bene smitten, & haue languished long, and yet at last were graciously restored. But nothing comparable to our owne ex­perience. Here let them pray earnestly for the spirit of iudgement for that Sathan Esai. 11. 2. hath many strange & inuisible delusions: and remember the prouerbe, That a graci­ous speech heateth the passions of the soule. A Pro. 25. 11 word spoken in his place, is like app [...]es of golde with pictures of siluer.

Eightly, Saint Iames requireth in the [Page 168] visitors of the sicke, verse 15. a praier of Euchentes pisteos. faith. They must be perswaded that all this sacrifice and seruice which they of­f [...]r vnto God in their supplications, &c. is accepted of God in Iesus Christ, and shall returne from him a c [...]mfort for themselues, and a blessing for thei [...] bro­ther, according to his holy promise in this place. This Iames telleth vs, in the beginning of his Epistle, that if a­ny C [...]a. 5. 16. will receiue any good [...] Lord, let him aske in faith and wauer not: for he that prayeth effectually, must be per­swaded, his labour shall not be lost, but that the Lord will consider it. Psalm. 66. 19. this [...]aith our Sauiour: Whatsoeuer ye [...] Mat. 21. 22. aske in prayer, if you beleeue you shall re­ceiue it.

The father of a lunaticke, which was vexed also with an euill spirit, came to Christ, and spake thus doubtfully: If thou canst do any thing helpe vs, and haue com­passion Mat. 9. Verse. 22. 23. 24. on vs. Christ answered: If thou canst [...]eleeue, all things are possible to him that beleeueth: and straightway the father of the child crying with teares, said: Lord I be­leeue helpe mine vnbeliefe.

[Page 169] Arguments to confirme their faith in this instant are these. 1. The patient is a brother and a professor of the Gospell, and therefore we must as feeling members cōsider his case our as own. 2. If heretofore he neuer gaue vp his name to Iesus Christ, now hee is desirous to doe it, as appeares and is signified by sending for the Elders, by confession of his sinnes, &c.

And thus both parts must striue that this prayer ma [...] be done in faith, and may be working effectuall.

Cyprian speaking how he and his bre­thren did much good in his time in the vi­sitation of the sicke, saith, that they prōsper [...]d according as they and the pa­tient hath faith to speake vnto God. Prout 4 Tract. de Idol. vanit. fides patientis adiuuat, aut grati [...] curantis aspirat.

9 Saint Iames here requires also the humiliation and faith of the patient.

The holy Elders doing their enduour with all dilligence; the brother which is thus visited, must striue also to be­leeue as all things generally concerning his saluation: so also so that this par­ticular action of these holy men shall doe [Page 170] him good, as for the free pardon of his sinnes, so sor bodilie health so far as shall be expedient for him. To this end the A­postle willeth the sicke man to confeile his sinnes, and the elders to prouoke him thereunto by their experience, vers. 16. Confesse your sinnes one to another, and pray one for another. Surelie the Lord Iesus in all his miraculous cures, euen requireth this faith in [...]uerie one of his patiēts. Mat. 8 10. To the good woman which had the issue of bloud he saith: Daughter be of good comfort, thy faith hath made the [...] whole. And so to all the rest, he asketh alwaies M [...]tt 9. 22. of their faith, and how they are perswaded of his grace, loue, power, and might to do them good. And this is it that Cypri­an noteth, pro [...]t sides patientis adiuuat: a [...] the Patients saith helpeth vs so we preua [...]le with God, in the visitation of the sicke.

The 10 point and the last here to be remembred is, these me [...] must haue zeale to perseuer and continue this holie exer­cise in abstinence add praier [...] admoniti­on and instructi [...]. &c. For [...] the Lord heareth alwaies the pra [...]ers & supplicati­ons o [...] his [...]uants in the beginning: not­withstanding [Page 171] hee sheweth not alwaies a­nie full grant of them long after, because he would haue his children more carnest­ly to sue vnto him, and to waite vpon him. So the Apostle chargeth that we perseuere and continue in praier, waiting Kom. 12. 12. [...]nd expecting with patience a blessing from the Lord. And this our Sauiour tea­cheth Luke. 8. 1. vs sweetly by a parable. And Dani­ [...]l cōfirmeth it vnto vs by his owne prac­ [...]ise and experience: for thus he saith: At the same time I Daniel was in heauinesse for 3. weekes of daies, I ate no pleasant bread, Dan. 10. 2. 3. neither came flesh nor wine in my mouth, nei­ther did I annoint my selfe at all, till three weekes of daies were fulfil [...]ed. Here is a watchfull continuance in praier, fasting and humiliation for 21. daies, then he re­ [...]eiueth an answere, Feare not Daniel, for from the first day, that thou diddest set thine Vers. 12. beart to vnderstand and to humble thy selfe 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 crie, yet he delighteth to see our humiliation, & will grant our requests in his good time and not faile vs.

[Page 172] And thus farre we haue seen howe the holy elders proceed in their spiritual cure. These rules being followed with wise­dome and iudgement, I doubt not, the holy men of God haue, and may attaine great mercies & blessings in the due pra­ctise of them, in the visitation of the sicke people of God. And if this spirituall ex­ercise be so comfortable and so profitable in common and vulgar diseases, which come of naturall causes onely: howe much more precious are they in greater plagues in any, as Saint Iames speaketh? and therefore in the pes [...]ilence it is so also, which is no doubt a mixt euill of naturall common knowen causes, and spirituall. inuisible and vnknowen as wee haue be­fore shewed.

Here I would [...]nd, but that I must first answere two sort [...] of men, which oppose themselues against the comely and com­fortable ordinance of the Lord. For some there are so hard hear [...]ed, and so voyde of all humanitie, that they will not haue this holy exercise to haue any place in time of pestilence. Again, there are others [...]o void of al good iudgment, which with­out [Page 173] all difference or respect of time, per­sons or place, frequent all houses, without any feare of contagion or infection, and exclaime mightily against all departure or going aside from the pestilence. For the first sort, I commend vnto them these ho­ly rules following. 1. they must summon thēselues vnto the iudgement seat of God, and looke on the plague as on the messen­ger of Gods wrath, which cannot be auoi­ded with change of places, but by repen­tance and amendment of life, &c.

2 Let no man go aside, nor tarry with a doubtful conseience, but when as he shal haue learned out of the word of GOD what his dutie is, that commending him­selfe to God, he may continue constantly therein.

3 Let no man depart a haires bredth, for feare of death, frō the duties of huma­nitie, nor breake any of the bondes of loue, which are many as betweene man and wife, betweene parents and children, maisters and seruants, betweene kindred. betweene christians, neigbours & friends: For if wee breake these bonds, I see not howe humane societies may continue.

[Page 174] And here when the Lord shall change the life of anie of thy good friends, be not cast downe, as they which are without hope: But remember Cyprians words: Nō amittimus nostros, sed tantum premittimus: We haue not loct our good friends, but we haue onely sent them before vs.

4 Let not him that is bound to anie ci­uill office depart, for such are bound, by the lawes of christian and godlie pollicie in euerie common wealth to attend vpon their calling, function and place in their owne citie.

5 Lastly, the Pastors and elders (as here Iames speaketh) may not depart, for how then shall the sicke be visited and com­forted; which thing seemeth here to be commaunded & commended by the ho­lie Apostle vnto them.

The second sort make many obiectiōs which may be thus answered. First they say, Gods decree is vnchangeable: Frgo 1. Ob. it is in vain to depart or to goe anie thing aside, for no mā can escape his decree, and so death when he sends it.

This argument is not good: for Gods decree doth not take away ordinarie and [Page 175] lawfull meanes to saue life: no not When a man hath receiued an answere from Thus a hea­thē spaketh, God to prolong his life: as in S. Paule, who was told of the Lord, he should goe to Rome, and yet the Apostle neglecteth Tam fatale est medi­cum adhibe re quam conualesce­re. Delato. no means of Gods prouidence to bring him thither. Act. 27. 143.

Againe they say: Such as flie from death loue not God, for death is the way to him.

Yet againe looke on Paules example: 2. obiect. he greatlie desired to be with Christ. Phil. 1. 21. 24.

And yet for his brethrens sake, Rom. 9. 3. and Gods glorie, he would not giue vp his life to the enemies handes when they thirsted so much for his bloud. act. 25 11. And he giueth God great thankes for his deliuerence. 2. Cor. 1. 5. 11.

They say the pestilence is an especiall 3. obiect. messenger sent from God, and therefore we must quietlie abide it. So warres and famin. And yet Abraham, Isaac, and Ia­cob, flee and depart to those places where they might best be relieued.

They say we haue no christian exam­ple 4. obiect. for this departure. This is no good [Page 176] argument. Is it not apparant in holy scrip­ture what euery one hath done? and wee know that in many things, the generall rules of doctrine are sufficient to deter­mine those things whereof wee haue no commaundement, nor any paricular ex­ample. They say, Dauid sled not the 5. Obiect. plague. That was a short time, and whi­ther should he flee, seeing that pestilence was spread all ouer the land. 2. Sam. 24. The christians in Alexandria being amōg 6. Obiect. the heathens, without all difference or re­spect of persons, time, or place, did per­sorme all duties ofhumanitie and charitie If any desi­sire to know more of this, read B [...]za of the pestilence. in visiting and comforting the liuing, and burying the dead Pagans: ergo, much more should we do this among the Chri­stians. I answere, such Christian constan­ci [...], and mercifull humanitie is to be praysed and followed, so that a generall rule be not made of it: For Euse [...]us, doth not say that euery one did Lib. 7. ca. 10. so but that very ma­ny of the Cristi­ans did so.