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Verse 5. Thou shalt not bee affraide of the feare of the night, nor of the arrow that flyeth by day.
Verse 6. I meane the Pestilence that wal∣keth in the darkenesse, and of the Plague that destroyeth at noone-day.
TO passe ouer the allegories, of which some are not vnprofitably, nor vnfitly here vnderstood by diuers of the lear∣ned Interpreters, I thinke it sufficient, to commend vnto Gods people that sense on∣ly, which the scope of the whole Psalm•…•…
leadeth me vnto. I vnderstand here therfore in all these sweet promises, by all these me∣taphors, and borrowed speeches, that great euill which the Prophet before, verse 3. in naturall and proper tearmes hath cal∣led Deber hauoth, The grieuous Pestilence: or the pestilence of griefes, that is most grie∣uous.
In the fift verse, The Pestilence hath two fit names, 1. The terror of the the night, a me∣tonymie of the effect for the cause, because this sicknesse breeds many terrors & feares in the night.
1. Because the night is a sollitary time, and solitarinesse doth encrease feares.
2. Because of the darkenesse of the time; for as all light brings comfort and boldnes, so all darknes workes feare and discourage∣ment in the sound, much more in the weak, and now most of all when a man is readie to walk into the valley of the shadow of death, where is wont to be alwaies some agonies, and great causes of feare, Psal. 23. 3. 4.
3 The night breedes fearefull dreames, which in time of the Pestilence increase ter∣rors. Iob in his affliction crieth out because hee is terrified with the visions of the night;
When I say my couch shall relieue mee, my bed shall bring comfort, in my meditation, then fea∣rest thou with dreames, and astonishedst me with visions, my soule choseth rather to be strangled, and to die, then to be in my bones.
When the Lord mindeth to amaze his enemies with any terrors, hee powreth his iudgements vpon them in the night season: when hee would shake all Egypt, hee slew one, euen the first borne in euery house in Egypt, at mid-night; and it caused a dread∣full crying and lamentation throughout the whole land, Exod. 12. 29. 30. 33. It was the night time whē the Lord slew 185000. in Senacharibs campe, that so he might beat downe the great insolencie of that proude enemie of his people.
First, the Pestilence is called, the arrow that flyeth by day. So Dauid called it, Psal. 38. For that it comes inuisibly, if mē be not wel sighted they cā hardly discerne how it flies.
Secondly, for that it comes swiftly, a man can hardly auoid it.
Thirdly, because it strikes suddenly, as an arrow doth when men thinke least of it, sometimes in their mirth-making, feasting, gaming, &c.
Fourthly, an arrow if it come neere the heart, giues a deadly wound; so this euill if it come once neere the heart, the Phisitions confesse it incurable.
In the 6. verse. The 2. trophes set down verse. 5. are expressed verse 6. Hee deliuers his meaning in plaine tearmes, which hee had vttered before, verse 3. and 5. in meta∣phors and in borrowed speeches: The He∣brew hath in verse 5. The feare of the night, the arrow that flyeth, &c. then the verse 6. The Pestilence, so that we may very fitly ad the word (I meane) or I vnderstand, the bet∣ter to expresse the Prophets minde. It is said againe, 1. that the Pestilence walketh in the darknes, 2. that it destroyeth at noone-day. The pestilence, as some of iudgmēt auouch, is more violent in the night then in the day, & at mid-day, then in any other part of the day. First for the night, the ayre is made more grosse and thicke, with the coldnes of the night, and then the strong contagious poyson spread in the ayre, being driuen to∣gither (as in the generatiō of meteors, thun∣der and lightnings in the middle region of the aire) it is made more violent and deadly where it lighteth or smiteth any man.
Secondly, where it is saide to destroy at noonday: the cause of this (they say) is for that in the day, the pores of our bodies are ope∣ned, and then when the Sun is in the high∣est pitch of the meridionall line, most open in all parts and arteries. This time therefore are we most apt to receiue any poyson, and this infectious vapour can soonest pierce in∣to our secret parts.
And it is knowne by the experience of many yeares, that albeit the heate of the Sun cause not this pestiserous exhalation, yet it may cause it to be more violent, and that all windes that come from that part, breed pu∣trifaction and rottennesse in all places.
This saith one Aphorisme of Hipocra∣tes, which is, Venti meridionales, hyemales, s•…•…nt mortales: South windes in winter doo bring death or mortalitie. But I iudge the simple meaning of the holy Ghost may be this: That the Pestilence spares not where God sends it, but smites downe at all times, as at midnight, so at mid-day all alike: in saire weather and in soule, in the moun∣taines and in the vallevs, in the best ayres and in the worst, &c. And therefore when God shootes this arrow, men are
warned here to be in a readines at all times and in all places. Watch (saith our Lord and Sauiour Iesus Christ) for ye know not what houre the theefe commeth. Thus much briefly for the sense and meaning of these two verses.
Now let vs consider yet somewhat more carefully, seeing the Pestilence breeds so many feares and terrors night and day, and is so great an enemie and destroyer of man-kinde: what instrumentes and meanes the Lord vseth for the affliction of his people in the Pestilence.
3. Surely hee will deliuer thee from the snare of the hunter. verse. 3.
FIrst here it seemes to mee very expe∣dient, that wee take a short viewe in the booke of God, how Sathan and
his wicked spirits come to this great Do∣minion & 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 bles∣sed 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 muta∣ble, and hauing a freedome of will, as all the rest) of their owne accord (God so permit∣ting it, and denying in that instant the assi∣stance of his grace, and mightie hand of his holy spirit) they disobeyed and displea∣sed the Almightie, and so fell from that blessed light to extreame darkenesse, and from that wonderfull glory, to inspeakable and endleste consasion. Afterwards these wicked spirites haue neuer rested to blas∣pheme God and to d••stroy man by all the meanes they can, for Sathan is a murderer, and euer hath sinned with al his wicked an∣gels from the Beginning.
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 in∣uisibly deceiue them, he first possessed the serpent, for this cause the Scriptures a call him that old Serpent b 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 en∣trance 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 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 posses∣sed her minde & blinded it, he then soorth∣with slipt into the hart, & there c wrought
infidelitie, first he blindes iudgement, then he easily corrupts affections.
Fiftly, when the heart was thus poisoned he easily filled it with euill thoughts, vn∣cleane 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 affecti∣ons the will, the mutable will the endeuor. Seuenthly, from this inward corruption and subscription vnto Sathans sophistrie and calumniation against the trueth, fol∣lowed that outward rebellion and mani∣sest 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 de∣grees 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 bles∣sed and how glorious man then was be∣fore he fell to this league and societie with Sathan. Hee was more beloued of God,
more deare and precious vnto the Almigh∣tie, 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 won∣derfull [ 2] consultation of the Trinitie, the [ 3] onely creature vpon earth, resembling his God in many beautifull graces, the glo∣rious Lorde and Emperour ouer all crea∣tures, [ 4] in body shining like the Sunne, and [ 5] immortall, Math. 13. 45. In minde beau∣tified [ 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 ad∣miration: What is man! thou hast made him li∣tle lower then Angels, & crowned him with glo∣ry and honour.
Now then the Lorde hauing enriched him with so many graces, and aduanced him to that imperiall dignitie, because hee so shamefully subscribed and consented to Sathans vntroaths, and conspired with the onely enemie of the Almightie, his sinnes
were most dreadfull, and drowned him in perdition with all his progenie. And thus we are all become the subiects, vas∣sals and vncleane cages of wicked spirits, which haue an inuisible acquaintance, so∣cietie and spirituall affinitie with our spi∣rits, before Christ come and binde that strong man: Luk. 11. 21. before the Gospell and faith in Iesus Christ, make cleane the heart. Ioh. 15. 3. Act. 159. Before the mightie spirit transforme and reforme our mindes, hearts, and affections, Rom 12. 2. Ephe. 4. 18. This is Adams progenie: Who can bring a cleane thing out of silthinesse? There is not one. vers. 14. VVhat is man that hee should bee cleane? verse 16. Man is abhominable and filthy, and drinketh iniquitie like water. Nay we are said before grace to be the very seede of the serpent, Gen. 3. 15. Ephe. 2. 3. 4. And the very children of the di∣uell. 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 spi∣rits excepted, in this life subiect to innume∣rable curses and miseries; in the next to infi∣nite torments, and euerlasting: in this life
the soule Sathans vassall to inuent, the body Sathans instrument to practise; and in the life to come, both companions of his confu∣sion.
Thus we see briefly how Sathan be∣came the god and prince of this worlde. And this is hee, who with great power and might continually ruleth and wor∣keth in all the sonnes of Adam, the chil∣dren of disobedience, as the Apostle spea∣keth. 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, cor∣pora hominum non sentientium penetrando, se{que} cogitationibus corum, per quaedam imagina∣ria visa miscendo, siue vigilantium, siue dor∣mientium. 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 con∣founding & mingling themselues by means of some imaginations conceiued, with the motions of their mindes both waking and sleeping.
And thus hee poisoneth so strongly the sences of men, as the best Diuine is not able to expresse the manner of his working How effectually and suddenly did hee pos∣sesse Iudas? How strangely did he surprise Ananias and Sapphira? Who can expresse how hee breathed such poyson into their hearts, or iniected such motions in theyr mindes?
An other saith, hee worketh in his vassals with as great facilitie as the beames of the Sunne in any liquid or soft matter. Tertullian writeth of this secret power and working of Sathan in the soules of men very learnedly, &c. Suppetit illis ad vtram{que} substanti•…•…n, &c. Like as blastes destroy fruits and trees inuifibly & strange∣ly, so (saith this learned man) do wicked spi∣rits 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 ex∣cuse 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 refu∣giunt,
si tamen in aliqua infidelitatis parte resederint, cum tempus inuenient, cogitatio∣nes subiscient coraibus hominum, & ills nes∣cientes vnde haec veniant suggestionibus dae∣monum quasi animae suae sensibus credunt suggerunt ergo alijs occasione corporeae neces∣sitatis delicias sequi, aliorum iracundiam ex∣cusant per abundantiam fellis, aliorum insa∣niam nigri fellis vehementia colorant, sed & stultitiam quorundam ob phlegmatis multi∣tudinem 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 infi∣delitie, when they finde opportunitie, they suggest many thoughts into mens hearts, and they not knowing whence these co∣gitations come, they beleeue the sugge∣stions of deuils, as if they were the moti∣ons of their owne spirits. They suggest therfore vnto some to follow after their de∣lights, by occasion of some bodily necessitie, they excuse others for their anger by abun∣dance of choller, and the madnesse of some they colour and hide vnder excesse of me∣lancholy; and they lessen the folly of others also, because they abound in phlegme.
And because this enemie so inuisible, so mightie and so dangerous, can hardly be discouered, great arguments and signes of his kingdome and habitation are thes by Gods light giuen vs. The heartfull of infidelitie without any measure of faith, Act. 5. 3. 2. The minde full of grosse ig∣norance 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 con∣tinuall 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 wic∣ked
neuer humbled alwaies, and in the beleeuers when they fall into such sinnes, till they for sake them by repentance. Dia∣bolicibus est ebrietas, luxuria, fornicatio, & vniuersa vitia. Drunkennesse, riot, whore∣dome, and all proud sinnes, are the diuels meat: that is, he lodgeth, feasteth, and spor∣teth himselfe where such abhominations are committed.
Cyprian sheweth his vigilancie and great strife to re-enter where hee is once dislod∣ged: Circuitisle nos singulos, & tanquam ho∣stis clausos obsidet muros, explorat, & tentat, an sit aliqua pars membrorum minus stabilis, & mi∣rus 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 a∣gaine.
Finally, to end this point, and to come vnto our purpose againe, there is nothing we ought in all our liues to bee more care∣full of, then to striue to discerne betweene the true, the blessed, and most comfortable peace of Iesus Christ in our hearts and
consciences: and the false peace, and most dangerous and deadly sleepe of carnall and benummed consciences, where Sathan dwelleth. That if wee haue the one, we may with all our might endeuour to pre∣serue it: and if we be miserably deluded, and so endangered by the other, wee may with all speede come to the meanes appoin∣ted in the Gospell of Iesus Christ for our deliuerance. Great and deadly is the sleepe of all Atheists, hypocrites, and carnall men, before Sathans face by the light of the Gospell bee discerned. They are like men which haue drunke some deadly poyson, they can but sleepe and delight in sleeping, and yet perswade themselues in this misera∣ble security that all is wel. Our Sauiour ren∣dereth a reason of this when he saith: Sathan watcheth them with all his strength, muni∣tion, armour, and with all violence, st•…•…uing to keepe blinde in this state all he can to the day of death.
There can bee no true peace before Christ by his word and spirit cast forth Sathan out of the mindes and hearts of men: as long as men loue darkenesse, and hate light; as long as the sloni•…•…, slintie, polluted
heart' and conscience remaineth, the peace and sleepe is to be suspected to be Sathani∣call.
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 king∣dome: 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 sanctifi∣cation 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 wic∣ked spirites are Gods instruments and messengers to smite vs with the Pestilence. The Lorde vseth no doubt as in many o∣ther of his iudgements, so in this: the mi∣nisterie
of Angels good and euill: Hee maketh his Angels like the windes, and his mi∣nisters are like a flame of fire. It was (as it seemeth to me) a good Angell, which with his sword drawne flew so many thousands in Israel in Dauids time. Howbeeit Au∣gustine 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 were good Angels which came to Sodome and Gomor, when it was destroyed with fire and brimstone.
It was likewise the Angell of the Lord which smote proud Herod, that hee was ea∣ten of wormes, Act. 12. 13. Yet Iosephus saith hee sawe an Owle, or a Diuell in that likenesse ouer his head, presaging that miserable death. And he addeth there fol∣lowed 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 Saint Luke. It may be hee was tormented of lice without, and wormes within. But
they were euill spirits and Sathans angels which plagued Aegypt, Psal. 78. 49. 50. Hee cast vpon them the fiercenesse of his an∣ger, indignation, and wrath, and vexation by the sending out of euill angels: hee made a way to his anger: hee spared not their soule from death, but gaue their life to the Pestilence.
And sathan is saide to fill Iobes body all ouer with most pestiferous botches and biles. One saith, the diuell gathereth of the first seeds of nature, and applyeth them to some matter, and so can produce strange effects, but how farre hee can proceede in nature it is hard to iudge. The diuell is limited two wayes. First hee cannot out-reach nature. Secondly, the will of the Lord: so (saith hee) the diuell can bring pestilence, famine, biles, for he knoweth of what causes these euils do arise. And an o∣ther reuerend diuine saith: The wicked an∣gels are Gods instruments in the pestilence, working by naturall causes.
So the diuell is said to send the godly to prison, but by meanes of tyrants Reue. 2. 10. and chap. 6. 8. 9. verse 1. At the commandement of God the windes are in like manner sent foorth by euill angels,
from the which windes doubtlesse it is ma∣nifest, 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 An∣gels 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 mechani∣call 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 dia∣bolicall: the third is mixt. Meere natu∣rall I call all those which haue their causes knowne in nature, discerned and cured not by rude Empyri•…•…, but by the lear∣ned in the practise of Phisicke, as the ordi∣nary 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
and to cause the naturall faculties and parts of the body, eyther not to be able to per∣forme 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 posses∣sed 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 Phisiti∣ons and Diuines cannot ascribe to any other cause but to Sathans effectuall wor∣king.
There is great wisedome and heede to bee taken in helping and healing such at this day; for it is not done by con∣iuration 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 que∣stion with Sathan: for hee is the Lords executioner, hee hath sent him; what authoritie then haue wee to commaund
him to depart, where God hath sent him. A Prince or Magistrate is offended with a subiect for some disloyaltie, an Offi∣cer is sent to imprison him: shall hee or any other, charge the Officer in the Prin∣ces name to let him alone, and not to touch him? Is it not their way onely to pa∣cifie the Prince, and so the Magistrate will commaund the Officer to surcease? euen so where God sendeth Sathan his execu∣tioner 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 pacifi∣ed, 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 practi∣tioners 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 infir∣mitie.
And such were many lunatikes, and may be to this day, they had a disease of causes partly knowne, partly vnknowne,
Matt. 17. 15. Maister haue pittie on my sonne, for he is a lunatike.
The learned deriue the cause of this euill from the Moone as the name impor∣teth, because they haue obserued, that such as are borne in the change are thus pai∣ned, but note what the Euangelist ad∣deth, 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 na∣turall, 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 na∣turall 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 sa∣thans
practises) for it is said shee had suf∣fered many things of the Phisitions, and had spent all shee had, and it auailed her nothing, but she became much worse; and this woman was one of Gods elect, for shee heard afterwardes these gracious wordes: Daughter thy faith hath made thee whole, goe in peace, and be whole of thy plague.
Of this third and last kinde I iudge to bee our common plague and pestilence at this day. My reasons are: First it is partly naturall; for if there were here no naturall [ 1] cause, then those whom the plague hath infected, cannot doubtlesse so much as bee cased; much lesse healed by naturall reme∣dies: but this second to bee very false, our common sence and experience dayly tea∣cheth 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 elemen∣tall 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.
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 wonder∣full plagues.
They turned the water that was in the riuer into blood. They which can corrupt one ele∣ment 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 se∣cond: when and where God permitteth.
Againe, they which can poyson the wa∣ter with frogs, may poison in like man∣ner 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 Pesti∣lence, the wicked spirits did the first, and therefore can doe the second, Exod 9. 3. Fourthly, they which can breed scabs and blisters, can breed the pestilence; cha. 9. 10. Lastly, the destroyer which flue so many in one night throughout all Egypt with the Plague, can plague in like manner to this day, where and when he is sent, hee was an
euill angel (saith Dauid) he sent euil angels, he gaue their life to the Pestilence. In Iobs sto∣ry wee see sufficient demonstrations for this purpose.
They which can bring downe fire from heauen to destroy beastes, may in like ma∣ner 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 toge∣ther 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 in∣to the mindes of men to their destructi∣on, 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 Chal∣deans, and in all the pestilent crewe of rebellious sinners at this day: hee driueth them before him as men driue beastes, saith August. Ergo. Lastly, he that would plague that blessed man of God, Iob, with most grieuous poyson and torments in his bo∣die,
can doe much more vpon all the wic∣ked enemies of God, and vessels of wrath, and the like also vpon Gods good people to this day: but Sathan and his wicked spirites smote Iob with most pestiferous vlcers, or pestilentiall carbuncles, or biles; scabs and sores most noysome. Wherefore these wicked spirits may and doe no doubt serue the Lord in the like iudgements to this day.
And for this cause some of the lear∣ned Interpreters haue sayde, these two names vsed in this Psalme. Keteb and De∣ber, are the names of certaine euill spi∣rites, which poyson the ayre with pesti∣lent and venimous exhalations. Of all the premises let vs conclude, that wee must in this visitation of the Lorde, prin∣cipally lift vp our mindes aboue the se∣condarie causes, Winter, Sommer, colde, heate, drought, moisture, all the elementa∣rie 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, Sa∣than and his wicked spirites against vs,
as in the warres and famine, so likewise in the pestilence, the Scriptures speake often that the wicked spirites flye about, and doe many euils: as Iob 1. 7. 2. 2. 1. King. 22. 22. Matth. 12. Luke 8. 31. Ro. 16. 20. 2. Cor. 12. 8. Ephe. 2. 2. 6. 11. 1. Pet. 5. 8. 9. But how agrees these Scriptures with Saint Peter•…•… words: 2. Pet. 2. 45. wee read that the An∣gels 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 pri∣son, for proofe Reuel. 9. 1. 2. The bottom∣lesse pit opened by an Angel, and thence come foorth many euill spirits. This same bottomlesse pit is shut vp by an Angel, Reu. 20. 7. and Sathan is bound a thousand yeares. Thus it appeares now and then they are shut vp, and againe loosed when the Lord wil* therefore they intreat Christ Luke 8. not to cast them into the deep in hell.
Luke 16. 25. so Matth. 8. 24. Iames 2. 19. And thus farre of the causes mouing the Lord, and of the instrumentall and secret causes which the Lorde vseth to smite his people with the Pestilence. Now let vs not be brutishly secure and senslesse as the vn∣godly 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 fol∣loweth.
First, I consider the Pestilence and the like calamities on Gods people, to be Gods holy visitation, to call men to a serious and a publique humiliation before him, that their iniquitie may bee purged, and this is all the fruite he desireth, euen the taking away of their sinne. Hee doth not punish willingly. Iere. Lam. 3. 33. And that this is all hee de∣sireth when he smiteth the Church with the pestilence, may appeare; For the Prophet saith, that he contends in measure with it in the branches thereof, not simiting them as hee doth the Gentiles. And this we shall sinde in due time true, if wee compare his lenitie with vs, and his fierce wrath vpon many citties in the Popes dominions. Conferre
Pet. 1. 14. 15. and 2. Chap. verse 12. 18.
Secondly, I consider the Lords chastice∣ments, 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 af∣flictions, 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 regi∣ster. Psal. 56. 8. Thou hast counted my wande∣rings, 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 de∣creed to bring mee to immortalitie, to
blisse voyd of all miserie, &c. The effects of his decree I know, and see in my vocati∣on, Iustification, and sanctification: but the life promised as yet I finde not, be∣cause of my manifold afflictions: where∣fore 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 afflicti∣ons 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 a∣gaine. 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 complai∣neth, chap. 13. 26. Thou writest bitter things against me, and makest me to possesse the sinnes of my youth.
Fiftly, I consider also that God would haue vs his children beaten as for their owne sinnes so also that he may awaken his enemies, and tell them, that for their intolle∣rable sinnes, their destruction sleepth not.
1. Pet. 4. 17. Iudgement must first beginne at the house of God: if it first begin at vs, what shal be the end of them which obey not the Gospell of God?
Sixtly, I see and know the corruptions of mine heart to be so many, and the dulnes and dimmesse of my minde to be such, that if I were not often by the crosse brought to hearken and to obey, I should neither vn∣derstand 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 af∣flicted, 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 afflicti∣ons, he could not wel haue vnderstood ma∣ny Psalmes.
Seuenthly, I finde also another great comfort in all mine insirmities and gree∣uance•…•…: I haue heard and knowne the faith∣full to confesse Christs presence more fami∣liar, sweet and comfortable in their aduer∣sitie then prosperitie: and this I finde true in like manner. And the rather I obserue this, for that the Apostle speaketh thus of
himselfe, I will reioyce rather in mine infirmi∣ties, that the power of Christ may soiourn with me, therefore I take pleasure in mine infirmi∣ties, in reproches, in necessities, &c. And I finde true that prosperitie breedes dange∣rous 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 trou∣bled 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 to∣wardes 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 com∣forted of God: for as the sufferings of Christ abound in vs: so our consolation aboundeth through Christ. Wee gather experience of Gods loue & of our weakenes, Rom. 5. 2. 3.
Iames 1. 2. & strength to endure cōtempt.
Lastly, I consider death, whether by pe∣stilence 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.
Iob. 7. 13. 14. 15.
Note what sundrv ef∣fects this feare wrought in Phatoh and all his sub∣iects.
2. King. 19. 35.
No wisdom in time of Pestilence to walke in the aires of night.
Hypocrates Aphorisme.
Iude verse 5.
1. Iohn 3. 8.
Iohn 8. 44
Matth. 12. 43 44
Iob. 144.
Thus we are •…•…ll by nature without ex∣ception.
Ep. 2. 2. 3. 4
Ep. 2. 1. 2. 3
De diuin. daem. lib 1. cap. 3. 5.
Vtlamen solis pene∣trat aquam, nubemacrē, ita spiritus petrat om∣nia. P. M.
By speciall euidences to discerne and discouer Sa∣thans habi∣tation.
Ierom. epit∣ad Damasū.
Cypr. de Ii∣uore & caelo & Hel ser. 2.
The 〈◊〉〈◊〉 peace of Christ, the false peace of Satha•…•….
Ps. 104. 4
2. Ki. 19. 35.
Gen. 19.
Antiq. 19. 7 Bubonem supra ca∣put suum funi exten to nisidentē
Act. 12. 3.
Wicked sp••¦rits by sor∣cery filled their soules with errors destroyed their bodie with the pe∣stilence.
Malaki•…•… Ragnim.
Iob. 1. & 2.
P. M.
Beza de peste. Ille spiri Daemonia∣cus de men∣•…•…b. vestrie aduersus nos araelia∣tur.
Tert. Apo•…•… 27.
Math. 8. 14. 15.
Verse. 34.
The Lord will not suf∣fer the de▪
Iobs plagu. & the plague of Egypt, haue one name in the originall causes.
Esd. 27. 8. 9.
How to comfort our selues and to make vse of afflictions.
The godly are beaten for the con∣firmation of their brethr•…•… and for the instructiō of the wicked.
Good to haue chan∣ges.