Sermons, meditations, and prayers, upon the plague. 1636. By T.S.

The Disease. 1636. (Book 1)

2. Chron. 7.13.14.

If I send a Pestilence amongst my peo∣ple. If my people, who are called by my name, shall humble themselves and pray; and turne from their wic∣ked wayes, and seeke my face; I will heare in Heaven, and forgive their sinne and heale their Land.

THE Text is a peice of a Promise, to a peice of a Prayer: the Prayer was made in the day by So∣lomon to God: the Promise was made at night by God to Solomon: Solo∣mons

whole prayer was, That what prayer soever should bee made of any man, or of all the people of Israel stretching their hands towards the Temple that he built, that then God would be pleased to heare in Heaven and bee mercifull,* 1.1 and give to every man according to his wayes; and Gods whole promise was,* 1.2 That he had heard his prayer, and chosen that place to himselfe, for an house of Sa∣crifice.

Solomon distinguishes this whole tree of his Devotion, into particular branches, viz. If thy people bee put to the worse before their enemies,* 1.3 be∣cause they have sinned against thee, and shall returne, and confesse thy name, and pray, and make supplicati∣on before thee in this house: Then heare Thou from Heaven, and forgive the sinnes of thy people Israel, and bring them againe to the Land, thats for Warre, and therefore not for us;

for blessed be the name of God, we have peace.

Hee goes on: When the Heaven is shut up, and there is no raine,* 1.4 because they have sinned against thee; yet if they pray towards this place, and con∣fesse thy name, and turne from their sinne, when thou doest afflict them; then heare thou from Heaven, and forgive their sinnes, and send raine upon the Land. That's for Dearth, and therefore not for us, for yet, blessed be the name of God, wee have plenty.

Hee proceeds: If there bee Pesti∣lence,* 1.5 or any other sore or sicknesse whatsoever, then heare thou the prayer and supplication of thy people. That's for the plague, and that's for us: For it is a time of plague, a fear∣full time it is; yet as fearefull as it is, it is not desperate; for wee have Gods particular promise for this, as well as for the rest, If I send a Pesti∣lence

amongst my people. If my, &c.

Nay, wee have not onely Gods Promise, but our owne experience also for the truth of that Promise: For in Anno 1625. when in one Weeke there died 3344. the next week fell to 2550. the next to 1612. the next to 1551. the next to 852. the next to 558. the next to fewer, and the next to none. I pray God, wee may see none of those great Weekes. But if we do, what then? shall we despaire? no, we need not, he that performed his promise then, will performe his promise now; so that wee will performe our conditi∣ons, and humble our selves and pray; &c. And so I have brought you by a circular motion to my Text again: and my Text is for all the world like a paire of Indētures, the one on Gods part, the other on mans part: God the Maister, Man the apprentice; and both their conditions runne on

former conditions: Mans sinne, and Gods iudgements; chap. 6. ver. 22. When a man shall sinne against his neighbour: ver. 24. When there shall bee no raine because they have sinned. When there shall be sicknesse, and Fa∣mine, and Plague, if they sinne against thee. ver. 36. So, Gods conditions of Destruction, runne upon mans condition of Transgression, and a∣gaine, Gods condition of Delive∣rance runnes uppon mans condition of Repentance. And they are foure on either side: first on Mans,

• 1. Humility.
• 2. Prayer.
• 3. Seeking.
• 4. Turning.* 1.6

If my people, &c. These are the con∣ditions of our Indentures. And Gods are answerable:

• 1. Hee will Exalt.
• 2. Hee will Heare; heare in Heaven.
• 3. Hee will forgive. And
• 4. Hee will heale the Land.

Or you may consider this Text, as a Malady and a Medicine; as a Dis∣ease and a Cure: the Disease, the Disease of the time, Pestilence; the Cure, the Cure of that, and all Di∣seases, Repentance.

In the Disease I aske: first Propter quod, the provoking cause. Second∣ly, Quid, the matter, what it is? third∣ly, Vnde, the Authour. Fourthly, In∣quos, who and what they are that are sicke of the Plague. Fifthly, Ad quod, the end and finall cause. These five are in those five first words of my Text. If beeing a supposing Word, implies the first and last: If God does it, somthing must pro∣voke him to it: And if he be provo∣ked to do it, hee hath some end in the doing of it: And then I the se∣cond word, describes the Author: and Pestilence, the third word, the matter; and amongst my people, the last word tels you who, and what

they be. In the Cure, I looke upon the severall simples; they are made by Man, as the Apothecary: And made effectuall by God; as the Doctor. The first is the gesture of Repentance, Humble. The second is the voice of Repentance, Devout. The third is the care of Repen∣tance, Diligent. The fourth is the Digesture of Repentance, Whole∣some, If my, &c.

And thus you see the coherence of the Text, and Context; and the concordance of the Time with the Text: For it is a penitential Season, and this is a penitentiall Sermon; it is a sorrowfull Time, and this is a sorrowfull Theame: it is a fearefull Time, and this is a fearefull Text: And yet it is a Hopefull time, and this is a hopefull Text too, for even in this Feare we hope: We sinne, Hea∣ven frownes, God strikes, that's feare∣full; wee repent, Heaven laughes;

God stroakes, that's Hopefull.

Now, if I draw not these condi∣tions like a perfect Scribe, if I com∣pound not this Recipe like a learned Galen; you must impute part of that to my ignorance, and God mend it: part you must impute to my negligence, and God forgive it what I faile, you in your meeknesse pardon, God in his goodnesse per∣fect. I begin with the first, The Dis∣ease, If I send a pestilence, &c.

The first word is a tottering word,* 1.7 If; it runnes upon wheeles, & so hath set my braines backeward and forward: if I goe forward with it, I enter into an house of diligence and Devotion, a Haven of Hap∣pinesse and Deliverance; into a•••• House of Humility, and Prayer, o•• Seeking and Turning; into an Ha∣ven of Hearing and Healing, o•• Mercy and Forgiving; and this may be seasonable for some. If 〈◊〉〈◊〉

look backward with it, I enter into a ship fraught full of iniquitie; into a sea casting up waves of iudge∣ments: a ship full of sinne; that is the lading, into a sea full of pesti∣lence, that is the exchange. If: so loath is God to send some judge∣ments amongst us. If: If he doth it, it is a chance; and a great mis∣chance must force him to it. Some punishments come hardly from heaven; but if they come, they come as hardly upon man. No punishment at any time, but for sinne: but such punishment as the pestilence, surely it is for great sinnes; and that resolves my first Quaere, the propter quod.

Why is the pestilence amongst us?* 1.8 Why so great a punishment as the plague? Because wee are sin∣ners, because we are great sinners: Ingentia peccata, ingentia supplicia, God visites often, because we sinne

often; but never sends his great vi∣sitation of the plague, but when sinnes are very great: ordinary sins beget ordinary diseases; but the desolation of the pestilence never followed, unlesse some great abho∣mination preceded. Never was destruction threatned, untill trans∣gression was conceived. Never such a destruction as the plague ex∣ecuted, untill some great transgres∣sion was committed.

The word of God, the historie of man, this very time, they all make this true; Not a misery since the beginning of the world was, not a•• miserie to the end of the world will be, not a miserie at this present is, but they are all the Brats of sinne; but the Plague; the Plague, Oh, that was evermore the spawne of some Whale-like sinne. Sinne and Hap∣pinesse could not stand together in Paradise; as soon as sinne entred in,

man was thrust out. Mala gens bonam terram malam efficit: an ill people makes a good land bad.* 1.9 Hee turneth the flood into a wildernesse, and drieth up the water springs: a fruitfull land maketh he barren for the wickednesse of them that dwell therein. For the wickednesse of them that dwell therein: mark you that. Never was an ounce of judge∣ment without a pound of sinne.* 1.10 I will surely destroy from the land, saith the Lord, I will destroy man and beast, I will destroy the fowles of the heaven, and the fishes of the sea, and ruines shall bee to the wicked, and I will cut off man from the land, saith the Lord. And why will the Lord bring such a destruction upon the land? Why? why [verse 4] because there were a remnant of Baal, and Chemarims; [verse 5] because there were some that sware by the Lord and by Malcham: [verse 6] because there were some that turned backe

from the Lord, and enquired not af∣ter God: [verse 8] Because there were some cloathed with strange apparrell: [verse 9] Be∣cause there were some daunced proud∣ly vpon the thresholds. Runne to and fro through the street of that chap∣ter, from the head to the foot, from the beginning to the ending, and see, and heare, and feare, and trem∣ble. Sinnes were the cause of that threatned destruction: Sinnes were the Engines, Whirle-windes, Thunder-bolts, Earth-quakes, and devastation of that state.

And what is the cause of this plague? I doe but aske the questi∣on; and I would to God that you could returne a Negamus to my questiō, an Ignoramus to my intero∣gatorie. Have not wee Schisma∣tiques and Heretiques amongst vs? Papists and Anabaptists? Papists for their Baalites, and Anabaptists for their Chemarims? Have not we

hollow-hearted Hypocrites? men of two religions? that say with their tongues, Vivat Rex, and wish in their hearts, Praevaleat Papa? Have not wee Apostataes and A∣theists? people that turne backe from God? people that forget God? that forget even God that made them? Have not we Gulles, and Gallants; and painted Iezabels? Have not wee Crane-paced leval∣toes, that walke with stretched-out neckes? Have not wee covetous, deceitfull, greedy, sinfull, oppres∣sing Vsurers, Brokers, Tradesmen, and Gentlemen? and is it any won∣der then, if God send a plague? Ve∣ry loath hee is to send it, and there∣fore hee sayes, If: If I doe it; but such sinnes as these wil enforce him to it.

Why 14700. of the plague at one time, besides them that died in the conspiracie of Corah? Because

they murmured. And have not wee them amongst us, that spurne at authoritie, and murmure against God himselfe? That chide with God himself, if he send not a showre of raine when they would have him? And is it any wonder if the plague bee amongst us? God is loath to shoote these arrowes, very loath, and therefore hee sayes, If: but such sinnes as these, murmure and distrust, will bend his bow, and make ready his quiver.

Why 70000. in the time of King David?* 1.11 But because King David would number his people, and trust in his owne strength. And have not wee them that Sacrifice to their owne nets? that trust in the multi∣tude of their riches? and think they shall never be removed? No won∣der then, if the plague bee amongst tis. Very hardly is God provo∣ked to drawe this Sword; but

selfe-confidence will whet it.

And the historie of man, the very Heathens tell you as much. Why was the plague so grievous upon the Scythians? It was inflicted, sayes Herodotus,* 1.12 for their sacriledge in sacking the Temple of Venus. And have not we Church-robbers? Doe not many of you pay the par∣son by an under-verted lease? and yet you will not give the over-plus to your painfull priest. And is it then any wonder that the plague is amongst us? God is loath to lift up his hand against you: but these sinnes will prevaile.

Why was the pestilence sent a∣amongst the Iewes? It was,* 1.13 sayes Pausanias, for the prophane lust of Menalippus and Camaetho. And have not wee as barbarous lusts a∣mongst us? Some Poligamists, that have many wives: some In∣cestists, that uncover the mothers

and the daughters nakednes, some the sisters, and many their neigh∣bours? Is it then any wonder, that the plague is amongst us. God i•• loath to consume us this way; but such sinnes as these must provoke him.

Why was there such a devouring plague in the time of Romulus? I was inflicted,* 1.14 sayes Plutarch, for the treacherie that was practised in the murther of Tatius. And doe not we deale treacherously one with ano∣ther? Doe not we hunt every man his brother with a net? Doe no•• wee seeke to undermine and cir•• co••ve••t one another? Is it then a∣ny wonder that the plague is a∣mongst us? God is hardly drawne to send this judgement; but such sinnes as these, will perswade him to send many more, and many worse.

You see the Quare, why the

plague is sent; Now upon the Qua∣••e, you must give me leave to play ••he Lawyer, and propose a crosse ••••terogatorie, by Quomodo, How the ••lague may be sent away againe.* 1.15 It is ••••y application of it: And no way ••o remove it, that I know,* 1.16 but A••••∣ons way, or Phinee's way, or King Davids way. When there died ••4700. of the plague, Aaron takes censor, puts fire therein from the Altar, and put incense thereon, and goes into the congregation, and a••∣••onement was made. Sic vos, so do you; Take the censor of humble devotion; put therein the fire of ••eale from the altar of the Crosse; and put thereon the incense of Christs merits, and offer it quickly for the congregation; and Gods ••and is not shortened, his eare is not stopped; but as then, so now, he will be reconciled, and accept of this for attonement, and stay the

plague; onely you must stand, as he did, beewixt the living and the dead•• your dead sinnes with sorrow, and the living graces of God with de∣sire, and desire God with those teares, That from plague and pesti∣lence hee would deliver us, for ••esu•• Christ his sake, Amen.

Or, if it increase to Phinea's num∣ber, and there dye 24000. why then you must doe as Phineas did and what did he? Hee rose up from amongst the congregation, and tooke •• Iaveling in his hand, and thrust Zimri and Cozbi through the belly, so the plague was stayed. Sic vo••, so doe you: you are Phineas, Christ hath made you so to God his Fa∣ther, Kings and Priests. Rise up•• from the congregation, for you are downe; downe and asleepe in the sinnes of your companions: But at last awake; awake by repentance, and arise; Rise by faith, and take a

Javelin; the Javelin of Reluctancie ••••d Feare; and smite Zimri, the ••••entation of sinne, and Cozbi, your ••onsent to, and delectation in sinne; ••••d smite them through the belly, ••••at there may never againe bee a conjunction of your consent with ••••e Divels tentation; and intreate God, and he will doe it, say the ••••ague through Iesus Christ. Amen.

Or if yet the sicknes increase far∣••••er, as in King Davids time, from ••••an to Beersheba, and slay 70000. ••••en; why then you must doe as King David did: He spake unto the Lord when he saw the Angel smite ••••e people, and said, Loe,* 1.17 I have sin∣••ed, and I have done wickedly; but these sheepe, what have they done? let thine hand, I pray thee, bee against me, and my fathers house. Sic vos, so must you. If any of you are more conscious than others; and which of you is not? why then you must;

or, if you are loath to bewray yo•••• selves, why then I will, I will spe•••• unto the Lord; for I have seene t•••• Angel smiting, and I will say; Wh•••• have the people of this parish, 〈◊〉〈◊〉 this Citie done, O God: it is I th•••• have sinned, it is I that have do•••• wickedly; they, alas, knew not ho•••• to contrive these sinnes that I have committed; so that thou wilt spa•••• them, let thy hand be against me, and my house: for I am the greatest sinne amongst them all; and yet, but of th•••• extent I trust whom I••SUS CHRIS•• will save; and if thou wilt save me and them from the plague, and he•••• then we will goe up, and reare thee a•••• Altar, and offer burnt offerings, an•• peace offerings unto thee. From ou•• sinnes wee goe up, and the altar of ho••••∣ly protestations wee reare, and swear•• unto thee, to meddle no more with sin•• which hath brought this plague: an•••• will for ever offer unto thee the burnt

offerings of broken and contrite spi∣rits; and the peace offerings of Turtle repentance, and Dove charitie, and 〈◊〉〈◊〉 leavened sinceritie upon the altar ••f faith, in the crosse of Iesus Christ, for whose sake heare us, and helpe us, ••nd have mercy upon us, and bid the Angel that destroyeth thy people, to ••old his hand, that wee may live and ••raise thee in the great congregation ••••ilitant, till wee come to thy congre∣gation triumphant, to sing eternall Hallel••jahs to him that sits upon the ••hrone, and to the Lambe at his right ••and for ever. Amen.

If any of you think the removing of the plague is not worth so much ••aines, I entreat you to goe along with me, and be resolved upon my second Quaere, the Quid,* 1.18 what the plague is. And what is the plague, thinke you? To know what it is, you must not looke upon it under the genus of sicknesse: for then it is

but Humores male dispositi, an ill di••∣position of the body, so Secundum definitionem, it is defined so, sickne•• is; or, it is a want, a defect, a priva∣tion of health. It is not a thing i•• nature; but it is a thing against na∣ture, a violation of nature: for therefore is sicknes called Disease 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because it is sine sanitate without health. So secundum ••em or it is Macula, a spot, quia corpo∣ris formain deformat, because it dis∣figures the beautie of the body: i•• makes him mauc and meagre, pal•• and wan: and it is Debitum, a debt, quia ad mortem obligat, because i•• bindes us over to death, and arrests us at his suite. So it is, secundum nomen, it is named so, sicknesse is: Nay, sometimes it is a double debt, a debt to nature, and a debt to phy∣sicke: if we dye, then natures debt is paid: if we recover, yet wee are still in debt to the physitian: so

farre sometimes, that we spend the ••••st farthing of our substance: So it 〈◊〉〈◊〉 as said of the woman in the Gos∣••ell; she consumed her whole estate ••••on the Physitians; or, it is a percus∣••on, and desolation; either a smiting 〈◊〉〈◊〉 a desolation; so the Prophet ••••yes, I will make thee sick in smiting ••••ee, in making thee desolate:* 1.19 And I ••••ink the Prophet there meanes the ••lague; for the plague is a smiting ••••cknesse, and the plague is a desola∣ting sicknes. It is a smiting, & there∣fore called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the fiercenesse ••f it, it leaves a scarre behind it: and 〈◊〉〈◊〉 is a desolating sicknes, & is there∣fore called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because it spreds and diffuses it selfe into many, if not into all people: so secundum divisio∣••em, it is distinguished so, sicknes is, and this distinction complies most with the plague, such a thing is the plague, such a fearfull thing is the plague, and I pray God deliver us all from it.

You will see the Feare of it mo•••• perspicuously, and be afraid of 〈◊〉〈◊〉 more heartily, if you looke upo•• it comparatiuely, and if you lo•••• upon it consequently; what it is 〈◊〉〈◊〉 respect of other Diseases; and wh•••• it doth, which no other Disease•• can, which all other Diseases cann•••• do.

Compare it first with the Agu•• the Ague onely weakens a Man; 〈◊〉〈◊〉 seldome kills a Man; but the Plague that weakens and kils both, seldo•••• any Man dies of the Ague; an•• therefore is the Proue••be become•• truth, An Ague is Physicke, if in the Spring, for the King; seldome an•• Man recovers of the Plague; som•• do, but they are but some; and pray God deliver us from that ha∣zard.

Compare it secondly with the Feaver; the Feaver distracts some times, and sometimes destroies; but

it is but sometimes: but the Plague often distracts, and oftner destroies; few it leaves undistract∣ed, few it leaves undestroyed; few it does, and they are but few. I pray God we may never trie it.

Compare it thirdly with the Plu∣risie, That is but Membranae in∣flamatio intrinsecus latera & costas succingentis, a paine in the side, an ••nflāmation of the Liver, and blood∣••etting lets it out: But the Plague, that is, Totius inflamatio, inferius pe∣des, superius caput, interius Cor, Exterius corpus succingentis, an in∣flammation of the whole, and a paine all over; a paine in the head above, and a paine below in the Feete; a paine within in the heart, and a paine without, all the body over; and bleeding, and purging, and Sweating will all hardly helpe us. I pray God helpe us so, that we need no such helpe.

Compare it fourthly with the E∣pilepsie, the Falling-sicknesse, they that are troubled with those Con∣vulsions, fall downe, and rise again•• but they that fal down of the plague seldome rise againe: that wee may not fall, or if we do fall, that wee may rise again, God deliver us from the Plague.

Compare it lastly with the Lepro∣sie, and of all Diseases, it is most like that; and yet the Leprosie was never so as this. Like it it is, for as the Leprosie might not bee pronoun∣ced, till the white Scab, or some other Symptome appeared: So, till the Soare arises, or the Spots ap∣peare in the Body, no Body can say, any Man is infected with the Plague. Like it it is, for as the Leper was, so the Man infected with the Plague is shut up, and shut ou•• from the Congregation.* 1.20 Like it, i•• is, for as Lepra est morbus adeo gra∣vis,

ut medicorum vim superet & Scientiaem. The Leprosie is such a Disease, that no Doctor can meete it, either by his Extractions, or his Instructions. Gravior, sayth the Fa∣ther, quàm ut a Medicis ei succurri possit, aut illorum peritia expugnari: Such a strange Disease, that it with∣stands the Physitians Science and his Ingredients: So I wonder, what Galen, what Doctor can cure the Plague! let him that can do it, Dic bone Damaetas, & eris mihi magnue Apollo: Hee that can, shall win the golden Fleece.

Like it though it be, yet it is a great deale worse; for the Priest might go to the Leper: Might? nay he was bound to it; but no Priest is bound to goe to a Man sicke of the Plague, not bound by any Law of Man or God. So fearefull a thing is the Plague comparatively; but it is a more fearefull thing effectually;

For it brings with it the two grea∣test punishments this World can in∣flict. It brings with it an Outlawrie•• and it brings with it an excommuni∣cation. An outlawrie is the greate•••• punishment in the common Law and an excommunication is the greatest punishment in the civil law, and the plague does both. I•• excommunicates us, and it out-law ••∣ries us too: It out-lawes us from all workes of civilitie in the Com∣mon-wealth, and we cannot goe a∣bout our lawfull callings: and it ex∣communicates us from all worke of pietie in the Church, and we•• may not goe to publicke prayers. No body will goe to visite them not, or very hardly, the Physitian•• They may not goe to visite any bo∣dy, not the Divine. Their doore•• are shut up, the red Crosse upon their doores, to bid us stand farther off, and over their doores, Lord

have mercy upon us. And I pray God have mercy upon them that are infected, and howsoever hee deale with their bodies, save their ••oules: and I pray God have mer∣••ie upon us, that we may not be in∣••ected: not in our bodies with the plague, nor in our soules with sinne; but deliver us through Iesus Christ, Amen.

You see the Quid est, what it is,* 1.21 what the plague is; I must propose upon this Quaere, another Quomo∣do, for the application of it: for be∣ing a thing so fearfull, I make no question, but they that are infected, would willingly bee restored; and they that are not yet infected, would willingly bee so preserved: How then first, may they that are infected, be restored? The Physi∣cians prescribe Bleeding, Purging, Sweating; so I entreate you to Bleed, to Purge, to Sweat: to bleed

by Confession, to Purge by Contri∣tion, to Sweat by Restitution. Za∣cheus heard of no Salvation, vntil•• hee had made Restitution. If there bee any accursed thing in your hands, as the Babylonish garment, o•• Wedge of Gold in the hands of A••∣chan, restore it, that the plague may be stayed, that God my have glory and your selves health.

King David heard of no Transtu∣lit peccata Deus,* 1.22 the Lord hath ta∣ken away thy sinne, till he had con∣fessed, and sayd, Peccavi, I have sinned. If there bee any sinne lies heavie upon your soule, if any sinne that in your conscience hath provo∣ked God to this displeasure. If any rich man amongst you all, have ta∣ken away the poore mans lambe; i•• any Vsurer, or Bro••er, hath taken the poore mans bed to pawne, upon which he should lye, and for want of which he lyes in straw, or upon

the hard boords, or the poore mans cloathes which hee should weare, or for want of which hee goes na∣ked, or in such ragges that he is asha∣med to come to Church, confesse it, for peccatum est, it is a sinne, and restore too: for, Non remittitur peccatum, nisi restituatur ablatum, no hope of remission without resti∣tution: never thinke to be forgiven by God, till thou hast restored to man. No hope to bee delivered from the pestilence, till this accom∣plishment of repentance. Make confession of your enormous sinnes to the Priest, that he may ease you, and make restitution of your ill got∣ten goods to the true owner, that he may pray for you, and then, and not till then, it is to be feared, will God have mercy upon you, and de∣liver you from the plague.

Nor did the Publican heare of any Iustification, until he had purged

by Contrition: No, Abiit justifiae∣tus, dones venit mortificatus; Hee went away justified, but first he came mort••••••ed. He smote his breast, and begged for mercy, and cryed aloud, Lord be mercifull to me a sinner,* 1.23 be∣fore God in mercie did put away his sinnes. And so doe you, smite your breasts, breake your hearts, bruise your spirits, and write upon the posts of your soules, with the earnestnesse of your desires, Mise∣rere, that God may have mercy up∣on you, and open your doores, and bring you into the open gates of Si∣on, to sing praises to the Lord. Goe with the Leper, and say, Domine, si vis,* 1.24 potes, Lord, if thou wilt, thou canst make me cleane; and ten to one if hee doe not make thee cleane. Goe thou that art out-lawed, and take out a writ of Reversation, and unfile the outlawrie. Goe thou that art excommunicated, and appeale:

appeale from God to God: from Gods wrath, to Gods mercie; from God offended, to God appeased, ••nd say with them, We have sinned,* 1.25 we know not what to doe; deliver us his day, we beseech thee, and he will; or if not restore you, yet he will do ••hat which is better for you, if you ••ave faith, and present you to him∣••elfe a glorious body, through Iesus ••hrist.

But Quomodo. 2. How may wee ••e preserved? How may wee that ••re not yet infected, bee kept still from infection? How? why thus; ••y Abstinence, and Patience, and Charitie, and Zeale: the Abstinence of David, the Patience of Iob, the Charitie of Cornelius, and the Zeale of S. Peter.

If sinnes that you have long'd for, your neighbours wife, your neigh∣bours house, or what else soever, be brought home to your doore, as

the water that David long'd for, was brought to his cave; yet doe as he did: and what did hee? Marrie, hee powred the water upon the ground, when hee had weighed his folly,* 1.26 and sayd, God forbid that I should drinke this water: Is not this the blood of these men? So doe you; though you have playd the fooles, and long'd for a cup of Drunken∣nesse, to please your palate; or a kisse of Vncleannesse, to please your flesh; yet now, before you drinke that cup, or touch this woman, con∣sider your folly, and powre them upon the ground, and say, God for∣bid I should commit these sinnes: will they not damne my soule? Did not Iesus Christ suffer death for them?

If goods that you have gotten honestly, bee lost by theeves; if children that you have brought up carefully, and prayd for fervently, bee destroyed by fire; if the body

that you have kept temperately, be blained with plague sores: yet, as Iob did, so do you; rent your hearts, and say, Deus dedit, & abstulit Deus,* 1.27 benedictum nomen Dei. God hath gi∣ven, and God hath taken, blessed bee the name of God.

If the poore bee about you, your neighbours; or under your charge, the pensioners, let them not lan∣guish at home, nor starve in your streets; but give almes as the Cen∣turion did,* 1.28 that God may respect you. It is no Poperie, I assure you, to say, That God respects men for their charitie.

If any Magus shall offer you mo∣ney for Res sanctas, or Res sacras, for the holy things of God, or the holy things of the Church, answer him with zeale and indignation, as Saint Peter did,* 1.29 Pereat tecum pe∣cuniatua, Thy money perish with thee.

When you have done all, keepe a constant fire of Devotion, to puri∣fie your hearts, that no corruption may come in by the windows o•• your eyes; and perfume your ap∣parrell with the righteousnesse o•• Imputation, that the infection mis∣take you not; and pray, pray with the Church, From plague and pesti∣lence good Lord deliver us: and pray with the Church againe, O Almigh∣ty God, which in thy wrath in the time of King David, didst slay with the Plague, &c.

For who else can?* 1.30 who can re∣move the Plague, but he that sends the Plague? and who is that but God? If you looke upon it as prae∣mium, or meritum; a wages, or a me∣rit, so my sinne, so your sinne is the cause of it; Causa deficiens: but if you looke upon it as it is Paena, or Correctio, a punishment, or a cha∣stisement, so God is the cause of it,

Causa efficiens: So the Prophet Micah points to God;* 1.31 I will make thee sicke, I: and so does the Pro∣phet Moses too;* 1.32 Wrath is gone out from the Lord, and the plague is be∣gun: And so does the Prophet A∣mos too; Is there any evill in the Ci∣ty, and the Lord hath not done it?* 1.33 that is, any evill of punishment, not of sinne; for God is not the Author of any sinne, though he be the Au∣thor of all punishment. Not any punishment, not any mercy; but wee may discerne in it Digitum Dei, The hand of God, and so sayes David; Storme, haile, tempest; they are all his Ministers to fulfill his Will: and so sayes God himselfe of this parti∣cular, If I send a pestilence; If I.

And the very word it selfe speaks no lesse, Plague; it is Verbum aspe∣rum, A killing word, the plague is: but it is the Lord that kills, sayes Moses, and it is therefore called

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, To kill, to kill as 〈◊〉〈◊〉 were with the sword; but it is th•••• Sword of the Lord, no hand ca•••• weild this Sword, but the hand o•••• the Lord:* 1.34 And therefore it is cal∣led sometimes the hand of the Lord because in this punishment the Lord shews his power after a wonderful•• and fearefull manner: somtimes it is called an Arrow;* 1.35 The Arrow that flies by day: But no Bow can shoote this Arrow, but Gods: An Arrow it is, for the suddainnesse of it; and an Arrow it is, for the swiftnesse of it; it brings a suddaine destruction; for it creeps not as doe other Disea∣ses, by little, and little; but it pier∣ces suddainly, and it flyes with speed too, thorow a whole City, o∣ver a whole Countrey, even from Dan to Beersheba; and who can shoote so suddainly, or so swiftly, but God?

And therefore take you heed of

that fearefull curse and imprecati∣on which is too rife in your mouths, 〈◊〉〈◊〉 your servant doe but anger you; ••our servant did I say? if your Childe that comes out of your ••ines; nay, if your Wife doe but displease you, by and by you say, what doe you say? that which I ••m afraid to thinke of; but you say 〈◊〉〈◊〉; The plague, the plague of God light upon you: You see how God hath heard, not your prayers, but your sins; and now you pray with all your soules, Good Lord deliver us from plague and pestilence.

But In quos?* 1.36 Amongst whom is the plague? for the plague being a thing so fearefull, and God, a God so gracious, surely he sends it not, but In hostes, Amongst his enemies, if any; Does he? man indeed would doe so; He will love his friends, and plague his enemies, but Gods waies are not like Mans; Hee loves his e∣nemies,

and punisheth his friends 〈◊〉〈◊〉 for his enemies, hee will not love them so well, as to bee angry with them; and that is the worst God does to any man in this world•• when hee does not love them so well, as to be angry with them. Th•• Israelites were in a good case, so long as God whipped them; but when 〈◊〉〈◊〉 came to Auferam zelum, I will take away my iealousie,* 1.37 and be no more an∣gry; by and by Loammi followed They were none of Gods people. A sure mark, They are Gods enemies, he wi•• not frowne upon.

But if it be not, in hostes, amongst his enemies, that God sends a plague•• yet in peregrinos, is it not? If not a∣mongst his enemies, that hee hates, yet amongst strangers, that he cares not for. Man indeed would doe so; if he cannot spit his venom•• upon his enemies, yet he will never doe it upon his acquaintance: but

if upon any, upon them he knows not: But Gods wayes are not like Mans; for strangers that will not know him, hee will suffer them to runne on in their course; but for his acquaintance, hee will visite them, sometimes with plague and pesti∣lence; so he dealt with David, so with Iob; two men, his nearest Ac∣quaintance, and dearest Favorites of all men upon the face of the Earth.

It is not In hostes, amongst my ene∣mies; it is not In peregrinos, amongst strangers; nor yet In vulgus, amongst the common people; no, none of these; but it is In populos, and In me∣o••, My people; If I send a pestilence amongst my people.

So sure are they, they that are his people, above all men in the world, of Rods: The Father whips his owne Childe, not his Neigh∣bours, or a strangers: Nor doth

God whip another people, but his owne; they come in no misfortune like other folke; so King David speakes of the wicked: They have children at their desire, and leave the rest of their substance for their babes: but the troubles of the Righ∣teous, they are many. All crosses, and amongst them, the Plague, tell us, we are children; and somewhat more, they tell us, we are sonnes of Age, sonnes growne to some strength and ripenesse; for Babes, and Infants are too weake for the yoake.* 1.38 My sonne therefore sayes Solomon, that is God by Solomon, de∣spise not the chastisement of the Lord, neither faint when thou art rebuked of him: for the Lord correcteth every one that he loveth, as a Father doth his sonne, whom he receiveth.

The Comick said as much, when he sayd, Castigo te non quòd odio ha∣beam, sed quòd amem: Why doth

the Master whip his Scholler? Be∣cause he hates him? No, because he loves him. Does God send a plague amongst us, because we are not? No, because wee are his people.

I draw this to a period; but the period of this I must speake to you in teares & comfort: in the teares of sorrow, & in the words of comfort.

But first, in teares: For though God doth send a plague amongst his people;* 1.39 yet he doth not send a plague amongst his people with de-delight: because amongst his peo∣ple, therefore you that live, must take heed how you censure them that dye: for the plague, to dye of the plague, is no evidence of repro∣bation. No, it is the mad zeale of some foolish people to say so: were it so, King David would never have desired God to set his hand, his hand of plague against him, if hee

must have gone to hell for it: but yet it is an evidence of wrath, and therefore you must take heed of se∣curitie; God takes no pleasure in our smarting: No, hee would wil∣lingly lay aside his blowes, if words would serve. If: if he does send a plague, it comes hardly from him. He would faine lay aside this sharpe plough, but hee cannot otherwise breake up the fallow ground of our hearts. Faine would hee lay aside these hammers, but hee cannot by the instrument of words, beate un∣derstanding into our braines. Such stout and stubborne Schollers are we growne, that no School-master will fit us, but this severe and swin∣ging one. God deales with us by these foule, because we will not be overcome by faire meanes. Oh God, thou doest not willingly plague us, but the strength of our corruptions necessarily enforce

thee thereunto; which will not otherwise bee subdued. So Phy∣sitians and Chyrurgeons are con∣strained to cut, and launce, and burne, when milder remedies will not prevaile. When God did first lift up his hand against us in this plague, me thoughts, hee pulled it backe againe, as if he were loath to doe it; yet, sayes he, I wil give them a testimonie, that they are my people, it may bee, they will repent and cry. Thats the first. It desires your Teares to be waile the hardnesse of your hearts, though you are his people; because, If he sends a plague.

But secondly, though you cry, be∣cause the plague is amongst you for the hardnesse of your hearts; yet, despaire not: for the very plague sent by God, testifies that you are his people. Never despaire, till God leave you to your selfe; when he does not love you so much as to

afflict you. When God gives you not so much peace as to trouble you, then you may despaire. But if you have trouble and sicknesse, though that sicknesse be the plague, and sent, despaire not; for you are yet his people. So long as God punishes you, hee gives you phy∣sicke: If he draw his knife, it is but to prune you; you are his vine. If he draw bloud, it is but to rectifie a distempered veine; you are his pa∣tient. If he breake your bones, it is but to set them staighter. If hee bruise you in mortar, it is but that you may breathe up a sweet savour into his nostrills; you are his handy worke: and if one hand be under you, let him lay the other as heavy as hee pleases upon you: let him handle you which way hee will, if hee does not throw you out of his hands, it is no matter. If GOD frownes upon you, his threatnings

are hopefull: But if God looke not upon you at all; then, oh then; you are gone. If he pursue you, you are well; but if hee have left you to you to your selves: then, oh then, farewell: but so long as God stu∣dies your recoverie, you are well. Vox est animi non habentis in promp∣tu quid statuat, & desperantis salu∣tem. When God hath tried all meanes to reduce you, and failed in all, and then leaves you to your owne desperate wayes; then, oh then, thou art gone. It is the worst that ever God did say,* 1.40 Auferam ze∣lum. This is Gods greatest anger, when hee will not let us know that hee is angry.* 1.41 Refuse silver shall men call thee, because the Lord hath re∣jected thee. Cain cryes out,* 1.42 My sin is greater than can be forgiven. But why does Cain cry out so? Because I shall be hid from thy presence. Cain grew desperate, not because God

looked not graciously upon him; but because God would not looke upon him at all.

See then, if God looke upon you any way, though with frownes in his brow, rod in his hand, menaces in his mouth, plague-sores upon your bodies; submit unto him, and repent, and turne from your evill wayes, and God shall not onely turne from the evill which hee hath brought upon you, but your trem∣bling soule also shall no sooner cry out, Why am I thus visited with the plaguē? but your faith shall make a sweet reply from this Text, There∣fore hath God sent a pestilence to as∣sure us wee are his people, if wee will humble our selves.

That's the ad quod,* 1.43 the end why we are plagued; To put an end to our sinnes. But this end of the sicknesse, is the beginning of the cure; and therefore I say no more of it, but

Blessed be the name of God for cala∣mitous dayes; praised be the Name of God, even for the plague, since by this bee calles us to repentance, and writes upon our doores, Lord have mercie upon us; And do thou, O God, in mer∣cie looke upon us, and send such a bles∣sing with this punishmēt of plague, as that we may humble our selves, and pray, and seeke thy face, and turne from our wicked wayes, that thou also mayest heare us, and for∣give us, and heale our land through Iesus Christ. Amen.

Notes

• * 1.1

  Chap. 6. 29. 30.
• * 1.2

  Chap. 7. 12.
• * 1.3

  chap. 6. 24. 25
• * 1.4

  c. 6. 26. 27
• * 1.5

  c. 6. 28. 29
• * 1.6

  Division.
• * 1.7

  Pars 1. Si, If.
• * 1.8

  1^a 1^ae Propter quod? Why the plague
• * 1.9

  Psal. 107.33.34.
• * 1.10

  Zephan. 1.1.2.
• * 1.11

  2 Sam. ••4.
• * 1.12

  Lib. 1. pag. 57.
• * 1.13

  In Achaic. pag. 279.
• * 1.14

  In vita Romuli, pag. 67.
• * 1.15

  Applic. 1.
• * 1.16

  Numb. 16 46.47.
• * 1.17

  2 Sam. 24.17.
• * 1.18

  2^a 1^ae, ••••uid, what is the plague
• * 1.19

  Mica. 6.13.
• * 1.20

  Cyrill. lib. 2. De Adv.
• * 1.21

  Applic. 2.
• * 1.22

  2 Sam. 12.13.
• * 1.23

  Luke 18.
• * 1.24

  Matth. 8.
• * 1.25

  Iudg. 10.15.
• * 1.26

  2 Sam. 23.17.
• * 1.27

  Iob. 1.••1.
• * 1.28

  Act. 10.4.
• * 1.29

  Acts. 8.20
• * 1.30

  3^a 1^ae, Ʋnde? The Au∣thor.
• * 1.31

  Mica. 6.13
• * 1.32

  Num. 16.46.
• * 1.33

  Amos 3.6
• * 1.34

  2 Sam. 24.14.
• * 1.35

  Psal. 91.6.
• * 1.36

  4a, 1ae, In quos. A∣mongst whom.
• * 1.37

  Ezech. 16.42.
• * 1.38

  Prov. 3.11 12.
• * 1.39

  Applica∣tion.
• * 1.40

  Ezech. 16.42.
• * 1.41

  Ier. 6.30.
• * 1.42

  Gen. 4.
• * 1.43

  5^a 1^ae, Ad quod, The end.