AN
EPISTLE
DISCOVRSING
vpon
the
present
Pestilence
.
Teaching
what
it
is
,
and
how
the
people
of
God
should
carrie
themselues
towards
God
and
their
Neighbour
therein
.
Reprinted
with
some
Additions
.
By
Henoch
Clapham
.
LONDON
Printed
by
T.
C.
for
the
Widow
Newbery
,
and
are
to
be
sold
at
her
shop
in
Pauls
Church-yard
,
at
the
signe
of
the
Ball.
1603.
TO
THE
RIGHT
Worshipfull
Sir
Baptist
Hickes
,
Knight
:
all
necessarie
sauing
gifts
from
aboue
.
GOod
Sir
,
before
I
returned
last
into
England
,
I
did
publish
a
certaine
Epistle
,
wherein
I
noted
how
certaine
amongst
vs
had
laide
the
groundes
of
Brownisme
,
while
theyr
zeale
(
beyond
knowledge
)
had
laboured
our
Churches
reformation
.
That
comming
into
the
hands
of
some
of
them
here
in
and
about
the
Citie
,
they
welcomed
me
home
,
with
an
aduisement
giuen
to
some
theyr
disciples
,
that
I
should
neither
be
heard
Preach
,
nor
priuatly
conferred
with
,
nor
haue
any
of
my
bookes
read
of
them
.
Theyr
reason
was
,
that
Cl.
would
bring
people
to
all
the
corruptions
of
the
English
Church
,
and
finally
to
Romes
church
.
But
when
there
was
some
extraordinary
cause
of
opposing
to
Romish
platformes
,
let
the
Traytor
W.
Wat.
speake
of
his
conscience
,
if
the
Accused
did
not
rather
oppose
to
such
wickednes
then
his
Accusers
?
As
they
bgun
to
malice
without
grounde
(
for
now
they
shame
to
meddle
with
theyr
dombe
Presbyterie
,
and
halfe
faced
Deaconry
,
with
some
other
things
not
to
be
maintained
)
so
,
they
haue
not
therewith
stinted
the
bitternesse
of
their
spirits
,
but
now
must
please
them
(
whom
otherwise
But
some
will
say
,
that
meate
and
drinke
,
Chirurgene
and
Phisicke
,
helpeth
and
doth
good
to
many
,
who
neuer
call
vpon
the
name
of
the
Lord
,
specially
in
the
name
of
Christ
Iesus
,
I
answere
:
[
*
](A18917-e290-b)
*
1.
Tim.
4.
4.
10.
The
liuing
God
is
a
Sauiour
of
all
men
,
specially
of
them
that
beleeue
.
His
mercie
is
vpon
all
the
creatures
.
Not
the
vilest
Barbarian
,
but
he
suffreth
his
comfortable
Sunne
and
Ayre
to
shine
and
breath
vpon
.
When
the
mercies
of
God
are
called
into
question
,
euery
mouth
shall
be
stopped
.
But
howsoeuer
he
is
a
Sauiour
of
all
men
,
yet
he
hath
a
speciall
saluation
for
the
faithfull
,
as
S.
Paul
teacheth
Timothie
.
Howsoeuer
he
affordeth
blessings
to
all
,
yet
in
a
speciall
forme
he
blesseth
the
Beleeuer
.
For
as
they
call
for
his
sauing
fauour
in
the
vse
of
all
his
creatures
,
so
they
haue
it
in
their
much
and
little
,
in
their
health
and
sicknesse
,
in
their
life
and
death
.
These
vse
the
Creature
,
with
assurance
of
a
peculiar
blessing
,
when
the
other
eate
,
drinke
,
and
apply
it
with
a
peculiar
curse
;
Now
,
we
are
not
to
labour
for
the
temporary
blessing
sauced
onely
with
a
common
mercie
,
(
for
then
we
goe
no
further
then
the
dogge
in
his
eating
of
grasse
,
for
easing
his
stomacke
)
but
to
labour
with
the
Lord
by
prayer
for
his
speciall
blessing
our
conscence
in
the
vse
of
these
creatures
:
leauing
the
issue
tempotarie
to
his
will
,
which
is
holy
in
all
things
.
A
true
Christian
walketh
thus
in
common
diet
,
and
vsuall
infirmities
,
how
much
more
doth
it
stand
him
in
hand
,
to
looke
to
his
carriage
towards
God
,
in
respect
of
this
Pest
or
Pestilence
?
A
theists
,
meere
Naturians
and
other
ignorant
persons
,
do
hold
it
to
be
a
natural
disease
,
proceeding
from
naturall
causes
onely
:
as
from
corruption
of
ayre
,
caused
by
vnseasonable
Planets
aboue
,
or
else
from
carrionly
stinking
smelles
here
belowe
.
Who
while
they
looke
not
higher
then
the
earth
,
or
not
higher
then
the
Planets
,
do
sticke
in
the
Creature
,
forgetting
the
Creator
(
called
the
[
*
](A18917-e340-b)
*
Psal.
84
1.
Lord
of
hostes
)
who
commaunds
or
forbids
,
sends
out
,
or
stayes
the
course
and
operation
of
creatures
and
corruptions
.
As
God
is
the
Lord
of
Hostes
,
so
[
*
](A18917-e360-b)
*
Psal.
101.
Hee
maketh
a
flaming
fire
his
ministers
,
sometimes
for
consuming
,
sometimes
for
preseruing
.
For
by
it
,
Nebuchadnezzers
executioners
were
destroyed
,
when
the
three
young
Nobles
of
Iudah
were
in
midst
thereof
preserued
.
Addition
expository
and
Apologeticall
to
the
first
Section
.
GAlenistes
]
So
called
of
Galen
a
Gréek
Heathen
Physitian
.
This
kind
of
Plague
or
Pestilence
is
of
him
tearmed
Loimos
,
respecting
onely
Bodies
bursting
out
in
corruption
,
which
may
be
cause
sometimes
of
corrupting
other
bodies
:
specially
such
as
are
inclinable
to
and
capable
of
such
corruption
.
And
this
is
it
,
that
some
Christians
vnderstand
,
when
they
say
,
that
the
Pestilence
is
as
a
Candle
,
and
bodies
as
strawe
,
some
wet
,
some
dry
,
more
or
lesse
capable
of
taking
fire
.
And
this
is
true
,
but
not
all
the
truth
,
nor
yet
in
the
first
sence
which
is
Diuine
,
whereof
I
shall
speake
somewhat
after
.
To
stick
therfore
in
this
consideration
,
is
to
speake
rather
after
the
manner
of
Naturalls
then
of
Diuines
.
And
who
dare
speake
rather
after
the
maner
of
man
,
then
after
the
vncontrowlable
forme
of
the
Holy
Ghost
?
The
dead
creature
can
giue
to
him
no
life
:
]
Because
the
dead
creature
cannot
of
it selfe
vinifie
the
bodie
,
therefore
the
Christian
is
taught
to
looke
vp
to
God
the
Author
of
life
:
who
,
as
he
hath
promised
to
euerie
Belieuer
the
thing
that
is
good
calling
for
it
by
prayer
;
so
,
such
a
praying
belieuer
ought
to
expect
the
veritie
of
his
promise
,
séeing
he
is
faithfull
that
hath
promised
:
for
,
Godlines
is
profitable
to
all
things
,
which
hath
promise
of
the
life
present
and
of
that
is
to
come
,
1
Tim.
4
,
8.
without
Godlines
,
many
are
partakers
of
some
Spiritual
and
all
sorts
of
Corporall
giuings
,
without
diuine
direct
promise
,
and
therefore
such
giuings
do
finally
turne
into
bitternes
,
vexation
of
spirit
,
and
the
iust
heaping
vp
of
iudgement
.
SECTION
.
II.
THe
word
Plague
,
is
originally
a
Greeke
word
:
for
Plege
it
is
termed
in
Reuelation
.
16.
9.
and
of
the
Latines
Plaga
,
in
English
valuing
a
blowe
or
stripe
.
Which
,
as
it
may
haue
a
more
generall
vse
,
so
,
it
is
not
applyed
to
this
particular
disease
of
the
Pest
,
otherwise
,
then
because
it
is
a
blowe
or
stripe
inflicted
on
mankind
.
By
whom
?
By
God
,
although
mediately
by
spirit
,
or
corruption
,
or
both
.
The
language
of
God
&
Adam
in
the
old
Testament
,
doth
terme
it
Deber
(
as
in
Exod.
3.
3.
Deu.
28
21.
Psal
91.
36
2.
Sam
24.
13.
)
of
Dabar
to
speake
,
whether
it
be
a
speech
of
life
or
death
.
And
so
it
is
termed
I
doubt
not
because
it
is
an
effect
of
the
Lords
Word
for
sinne
,
according
to
his
threatning
in
Deut.
28.
21.
Let
the
word
be
so
considered
in
the
two
sacred
languages
of
the
old
and
new
Testament
,
and
the
Plague
is
no
other
maladie
,
then
a
speciall
blowe
inflicted
on
mankinde
for
sinne
.
I
speake
not
of
it
,
as
it
seizeth
on
beasts
,
seeing
it
commeth
to
them
by
Mankindes
sinne
.
Sinne
is
the
cause
why
the
Lord
(
according
to
his
word
)
smiteth
Mankind
,
whether
corruption
be
in
the
way
or
not
.
Doth
God
send
out
a
Spirit
to
smite
(
as
Dauids
people
in
2.
Sam.
24.
were
smit
by
a
good
Angell
,
but
Iob
before
with
a
bad
)
the
Spirit
smiteth
not
but
vpon
the
Lords
word
,
smite
or
touch
:
in
which
respect
it
is
called
Negagn
in
Psal
91.
10.
of
Nagagn
to
touch
:
Although
the
terme
Negagn
may
well
imply
a
plague
or
stripe
lesse
piercing
and
killing
.
The
stroke
of
God
,
it
is
for
sinne
.
And
smiteth
he
with
his
owne
finger
immediately
,
or
mediately
as
by
the
hand
of
an
other
?
[
*
](A18917-e790-b)
*
Deut.
29.
29.
The
secret
things
belong
vnto
the
Lord
,
nor
will
I
meddle
with
what
hee
doth
beyond
the
words
reuelation
.
In
Leuiticus
26.
and
Deut.
28.
hee
threatneth
varietie
of
plagues
for
sin
;
but
concealeth
the
particular
meanes
which
hee
will
vse
for
accomplishing
that
word
.
In
other
places
we
read
of
his
Angell
smiting
people
til
the
Lord
did
stay
,
but
that
euer
he
made
Corruption
his
messenger
I
read
not
:
and
yet
I
doubt
not
but
God
may
haue
vsed
corruption
in
the
ministry
of
his
Angell
,
for
correcting
or
confounding
the
corrupt
creature
.
But
why
in
such
discourse
,
hath
the
spirit
of
God
still
mentioned
only
God
for
Agent
,
and
the
Angell
for
Instrument
?
Because
we
should
in
such
cases
,
looke
first
to
God
,
as
he
that
is
all
in
all
:
secondly
,
to
the
ministrie
of
his
Angels
,
who
are
appointed
to
preserue
such
from
the
plague
as
commit
themselues
[
*
](A18917-e830-b)
*
Psal.
91.
1.
11.
in
their
wayes
to
the
protection
of
God
all
sufficient
.
A
doctrine
full
opposite
to
our
practise
,
who
cast
our
eye
more
to
acryall
corruption
,
then
vnto
God
and
his
Angell
smiting
.
Addition
Expos.
&
Apologet.
to
the
second
Sestion
.
THe
word
plague
]
Séeing
there
can
be
no
true
dispute
where
the
thing
to
be
disputed
vpon
is
vncertainlie
or
doubtfully
vnderstoode
,
I
therefore
in
the
second
Section
,
haue
laboured
to
cleare
what
the
Plague
may
be
.
Plague
(
and
so
Pestilence
)
is
a
word
of
large
vse
,
but
in
this
dispute
applied
to
a
certaine
disease
extraordinarily
mortall
and
deadly
:
yea
,
a
disease
now
amongst
vs
,
confessed
by
our
Physitians
,
to
excéed
the
compasse
and
reache
of
all
their
naturall
reason
and
reading
.
No
maruell
,
séeing
that
which
is
primordiall
and
principall
in
it
,
is
spirituall
and
inuisible
.
What
that
is
,
the
Diuine
Scriptures
do
teach
,
when
not
only
they
shewe
that
Sinne
is
the
prouoking
cause
(
and
specially
,
sinne
vniversall
)
but
also
do
shewe
that
it
is
a
stroke
inflicted
from
without
,
and
that
by
the
ministrie
of
an
Angell
,
appointed
so
by
Iehouahs
expresse
word
:
for
which
the
Hebrewes
do
vse
the
very
same
letters
(
Deber
)
for
word
and
Pestilence
.
And
herevpon
it
is
,
that
the
Hebrues
turne
the
word
Deber
by
Logos
,
in
Psal.
91.
so
well
as
in
other
places
,
which
in
English
is
word
or
speech
:
for
as
Gentils
without
God
could
not
reach
hier
than
nature
herein
▪
so
the
Hebrues
(
to
whom
the
liuely
Oracles
were
commited
)
did
passe
by
that
,
as
being
but
the
effect
;
and
looked
(
as
we
ought
)
to
God
be
his
Angell
smiting
.
Nor
is
it
for
other
cause
,
that
the
Holy
Ghost
tells
vs
of
Aaron
&
Dauids
intercéeding
by
praier
,
in
Nom.
16.
and
2.
Sam.
24.
and
not
of
any
corporall
flight
or
naturall
courses
.
The
Gréeke
translation
,
in
Psal.
91.
3
doth
read
for
these
our
words
;
From
the
noysome
Pestilence
,
these
words
Apologóu
tarachodous
,
which
valueth
this
,
From
the
word
that
be-muddeth
:
from
whence
I
gather
,
first
the
Angell
smiting
according
to
the
Lords
word
gone
out
:
secondly
,
an
effect
in
the
bodie
so
smitten
,
and
that
is
,
the
blood
and
powres
commoued
and
bemudded
:
like
as
a
poole
smitten
with
some
instrument
of
waight
,
shoulde
haue
the
myre
and
mudde
therevpon
raised
,
to
the
troubling
of
all
.
Originall
sinne
hath
conueyed
into
our
humane
nature
corruption
as
mudde
:
this
is
in
vs
as
setled
,
vntill
the
Angell
smite
,
and
loe
therevpon
all
the
bodie
is
out
of
order
.
Because
we
should
not
créepe
on
the
earth
herein
with
Galen
,
Hippocrates
and
such
,
we
haue
not
onely
the
scriptures
to
teach
vs
the
former
Super-naturall
stroke
,
but
also
diuerse
so
smitten
,
haue
felt
and
heard
the
noyse
of
a
blow
;
and
some
of
them
haue
vpon
such
a
blow
found
the
plain
print
of
a
blew
hand
left
behind
vpon
the
flesh
.
At
the
funerals
of
sundrie
such
,
I
my selfe
this
sicknes
time
haue
preached
.
Such
a
stroke
,
was
to
put
vs
in
mind
of
Iehouahs
Angell
smiting
;
and
such
a
blewnes
,
may
put
vs
in
minde
of
the
muddie
corruption
in
our
humane
nature
.
The
Angels
stroke
so
is
the
Cause
,
the
plague-sores
and
marks
arising
and
appearing
are
the
effect
.
The
first
not
infectious
;
and
therefore
the
Angell
in
Egipt
went
from
house
to
house
in
Egipt
,
and
from
Dan
to
Bersheba
,
and
Ierusalem
in
Iudea
,
with
his
sword
drawne
.
The
second
is
infectious
sometimes
more
or
lesse
.
The
first
absolutely
mortall
and
deadly
,
as
Hezekiah
was
told
:
and
therefore
such
regaining
health
and
life
,
haue
new
daies
added
,
as
Hezekiah
had
yeares
.
The
second
is
not
absolutely
deadly
,
because
but
naturall
in
the
forme
of
deriuall
,
as
it
befalleth
in
other
corrupt
cases
.
SECTION
.
III.
SInne
being
the
cause
for
which
he
smiteth
a
people
with
Pestilence
(
sinne
poisoning
earth
,
ayre
and
all
)
some
will
demaund
,
if
so
it
cannot
be
preuented
or
cured
with
change
of
place
and
vse
of
Physicke
?
By
changing
place
they
thinke
they
may
,
A
prudent
man
seeth
the
plague
and
hideth
himselfe
.
And
by
physicke
they
suppose
they
may
,
because
that
sundry
(
of
their
knowledge
)
haue
so
escaped
.
For
the
diuine
prouerbe
,
they
abuse
it
two
waies
.
Once
in
vnderstading
the
word
Plague
for
Pestilence
.
Though
euery
pestilence
be
a
plague
,
yet
euery
plague
is
not
a
pestilence
.
Nor
doth
the
originall
word
properly
signifie
the
one
or
the
other
.
It
is
Ragnah
,
valuing
the
Latine
Malum
,
in
English
Euill
,
as
in
an
other
forme
it
is
aptly
turned
into
:
Prou.
14.
16.
For
the
Translator
,
howsoeuer
hee
leaue
the
proper
signification
of
the
word
,
hee
yet
speaketh
to
good
purpose
,
seeing
the
holy
Ghost
there
speaketh
of
such
an
[
*
](A18917-e1350-b)
*
Amos
3.
6.
euill
in
the
citie
as
the
Lord
doth
:
that
is
,
of
such
a
punishment
as
the
Lord
inflicteth
;
called
an
euill
of
mankinde
,
though
properly
a
correction
or
punishment
of
euill
And
secondly
,
such
Excepters
abuse
the
Prouerbe
,
in
saying
,
they
may
flye
from
the
place
with
the
prudent
man
.
Salomon
saith
not
that
such
a
one
flyeth
,
but
that
he
hideth
himselfe
.
A
man
may
couer
or
hyde
himselfe
without
flying
.
If
thou
say
that
a
man
cannot
hide
himselfe
from
the
plague
,
I
say
likewise
that
thou
cannot
any
more
flye
from
the
plague
:
Goe
where
thou
wilt
and
his
right
hand
shal
finde
thee
out
:
If
thou
wert
with
Ionas
first
vnder
the
hatches
,
and
after
with
the
Whale
in
the
bottome
of
the
Sea
,
he
will
finde
thee
out
.
The
wings
of
the
morning
cannot
carrie
thee
beyond
his
reach
.
What
is
this
hiding
or
couering
thy selfe
then
?
It
is
no
couer
corporeall
,
but
spirituall
:
euen
the
same
that
is
spoken
of
in
Psal.
61.
4.
where
safetie
is
assured
to
him
that
coucheth
vnder
the
Lords
winges
.
The
prudent
hearted
seeth
a
plague
or
iudgement
comming
towards
a
people
for
sinne
;
what
doth
he
then
?
Hee
commits
himselfe
in
his
Christian
way
,
to
the
protection
of
the
Almightie
,
who
hath
promised
to
be
a
shield
to
such
as
put
their
trust
in
him
:
in
his
way
,
that
is
,
in
the
way
God
hath
called
him
vnto
,
and
leaning
vpon
the
Lords
promise
,
what
neede
is
there
of
locall
flight
or
couer
?
Secondly
,
for
their
phisicall
experience
,
I
thereto
make
this
answere
:
Sinne
being
the
cause
of
the
maladie
,
(
as
also
of
euery
maladie
)
it
is
for
none
to
make
physick
their
staffe
,
nor
yet
their
first
meane
,
lest
they
sinne
the
sinne
of
[
*
](A18917-e1460-b)
*
2.
Chro.
16
12.
Asa
:
much
lesse
seeke
to
Idol-wizards
,
which
was
the
sinne
of
[
*
](A18917-e1480-b)
*
2.
King
.
1.
Achaziah
.
Besides
,
they
see
many
preserued
in
the
midst
of
the
plague
,
who
haue
vsed
no
phisicall
meanes
:
what
will
they
make
the
cause
of
their
deliuerance
?
No
other
thing
,
but
the
diuine
pleasure
of
God
,
who
hath
forbid
his
Angell
to
smite
them
.
Is
Phisicke
then
in
this
and
all
other
plagues
to
be
auoyded
?
No
:
as
[
*
](A18917-e1500-b)
*
Isai.
38.
Hezekiah
(
howsoeuer
hauing
promise
of
recouerie
)
did
meane
time
suffer
a
lumpe
of
drie
figs
to
be
applied
to
his
boyle
(
hauing
in
nature
to
heat
,
mature
,
and
digest
)
so
we
are
not
to
neglect
such
naturall
means
as
reason
and
experience
haue
found
out
to
auaile
against
naturall
infirmitie
[
Deo
non
obstante
]
the
Lord
not
crossing
nature
.
Otherwise
,
we
shal
be
found
tempters
of
God
,
leauing
our
way
:
rather
then
faithfull
keepers
of
our
way
.
Reason
of
vsing
naturall
meanes
(
where
God
barres
them
not
vp
)
is
this
:
Whether
the
ayre
be
infected
without
vs
,
there
neuer
wanteth
infection
within
vs
,
which
is
readie
to
take
an
head
against
our
heart
,
if
the
Lord
do
not
bridle
it
.
As
God
smiting
vs
with
other
maladies
(
threatned
in
the
lawe
so
wel
as
Pestilence
)
doth
not
only
say
,
Let
it
be
,
wherevpon
the
maladie
growes
,
but
also
hath
that
his
word
working
vpon
preiacent
corruption
effected
by
our
sinne
:
so
,
hee
looketh
that
his
word
be
satisfied
by
humbling
our selues
in
prayer
and
fasting
,
and
that
naturall
corruption
haue
the
power
preuented
or
destroyed
by
naturall
means
,
he
●ffording
them
.
To
say
,
I
shall
liue
so
long
as
God
hath
appointed
,
though
I
neuer
vse
phisicke
,
it
is
as
good
as
this
,
I
shall
liue
so
long
as
God
hath
appointed
,
though
I
neuer
eate
nor
drinke
.
As
meate
and
drinke
is
for
the
hungry
,
so
is
phisicke
for
the
diseased
:
for
to
the
necessitie
of
naturall
phisicke
,
our
Sauiour
alludeth
,
when
as
for
establishing
his
spirituall
phisicke
,
he
saith
:
[
*
](A18917-e1550-b)
*
Luk.
5.
31.
They
that
are
sicke
need
the
Phisition
.
God
hath
created
the
Word
,
Prayer
and
Fasting
for
repelling
and
killing
sinne
,
the
Materiall
cause
of
Gods
anger
:
and
he
hath
created
phisicall
creatures
for
preuenting
and
curing
naturall
corruption
,
the
materiall
cause
of
our
maladie
and
naturall
sicknesse
.
So
both
be
the
good
creatures
of
God
,
and
both
to
be
vsed
to
his
glory
.
The
first
for
helping
and
healing
our
soule
:
the
second
,
for
helping
and
healing
the
body
.
God
sometimes
blesseth
the
first
without
the
second
,
to
shewe
that
he
is
not
tyed
to
meanes
.
And
he
sometimes
blesseth
the
second
without
the
first
,
to
shew
that
we
ought
not
neglect
the
meanes
.
But
as
we
haue
both
sinfull
soules
and
corrupt
bodies
,
so
we
should
vse
both
,
for
benefiting
both
.
Addition
to
the
third
Section
.
IN
the
Pestilence
there
falling
out
a
two-fold
consideration
as
afore
,
the
first
Supernaturall
,
the
second
Naturall
,
it
so
followeth
,
that
the
supernaturall
cause
be
salued
by
that
which
is
spirituall
;
the
other
by
that
which
is
naturall
,
Hezekiah
did
both
in
Isa.
38.
First
,
he
in
all
truth
of
spirit
did
humble
himselfe
in
prayer
,
and
secondly
,
did
applie
a
lump
of
●igges
,
the
second
becomming
effectuall
,
when
God
in
the
first
place
had
accepted
of
teares
and
mournings
.
Our
Naturians
should
neuer
therefore
promise
or
insinuate
health
and
life
by
the
second
,
but
by
putting
people
in
the
minde
,
that
they
must
labour
with
God
for
satisfaction
for
the
first
.
That
this
is
our
Churches
iudgement
also
,
let
it
be
considered
,
first
,
in
that
the
Magistrates
and
Ministers
haue
appointed
publike
and
vniuersall
fasting
and
prayer
,
by
way
of
humiliation
before
God
for
sinne
:
secondly
,
in
that
also
they
haue
published
naturall
meanes
in
respect
of
naturall
corruption
.
How
vntollerable
wicked
then
haue
they
béene
,
who
priuatlie
and
in
Gods
most
holy
place
,
haue
giuen
out
that
Clapham
hath
béene
herein
singular
and
odde
by
himselfe
.
They
be
rather
odde
that
vnderstand
not
themselues
.
SECTION
.
IIII.
BVt
seeing
the
Lord
[
*
](A18917-e1700-b)
*
In
Psal.
91.
promiseth
deliuerance
from
the
plague
,
to
all
such
as
rest
vnder
his
wings
and
walke
in
his
way
,
it
may
be
asked
,
how
comes
it
to
passe
that
some
Beleeuers
die
of
the
pestilence
,
and
some
vnbeleeuers
scape
it
?
I
answere
,
the
Lords
promise
being
euer
fast
to
the
Beleeuer
(
for
he
is
faithfull
that
hath
promised
)
there
is
in
Beleeuers
so
dying
,
a
want
of
faith
for
apprehending
this
particular
deliuerance
,
this
temporary
mercy
.
Though
they
haue
not
lacked
faith
for
their
eternall
iustification
&
finall
saluation
,
by
vertue
whereof
their
flesh
resteth
in
hope
of
an
happie
resurrection
,
and
their
spirit
is
gone
in
comfort
to
God
that
gaue
it
:
yet
hath
euerie
one
perishing
on
the
pestilence
bene
found
,
not
to
apprehend
this
particular
promise
.
To
say
that
the
psalme
speaketh
only
of
a
spirituall
plague
and
a
spirituall
promise
,
is
to
conclude
the
same
of
Leuit.
26.
&
Deut.
28.
and
of
all
the
like
places
.
Then
the
which
,
what
can
be
more
absurd
?
vnder
literall
promises
and
mercies
,
menacies
and
curses
,
spirituall
things
are
also
entended
,
but
not
onely
.
The
first
shadoweth
out
and
leadeth
to
the
second
.
And
because
still
there
is
the
same
vse
,
the
outward
euils
so
well
as
the
second
are
still
abiding
.
When
we
haue
receiued
Christ
by
faith
,
we
haue
promise
of
[
*
](A18917-e1740-b)
*
Rom.
8.
32.
all
things
also
:
(
promises
of
this
world
&
of
the
world
to
come
.
)
But
when
by
faith
we
haue
apprehended
the
greater
,
loe
we
are
often
found
to
doubt
of
the
lesser
.
In
not
doubting
of
the
eternall
,
we
should
not
doubt
of
the
temporarie
.
But
doubting
of
the
lesser
and
loosing
it
by
doubting
:
we
see
what
we
should
do
in
the
greater
,
if
God
should
leaue
vs
to
our
owne
standing
.
That
manie
wicked
escape
in
midst
of
strongest
pestilence
,
first
,
it
is
not
because
they
haue
any
promise
,
but
because
it
pleaseth
God
both
to
them
and
vs
to
be
in
manie
things
,
manie
times
,
better
then
his
promise
:
teaching
them
and
vs
therein
,
how
good
he
would
be
to
vs
in
all
things
walking
in
his
way
,
and
vndoubting
the
promise
.
Secondly
,
the
wicked
so
escaping
,
are
ordinarily
such
as
haue
walked
boldly
through
the
sicknes
,
bragging
of
their
faith
in
God
,
touching
deliuerance
from
pestilence
:
shewing
plainly
that
they
had
a
faith
in
God
for
apprehending
promise
of
deliuerance
.
Though
they
haue
not
had
faith
for
apprehending
things
spirituall
and
eternall
,
yet
for
laying
hold
on
this
particular
temporarie
.
And
such
a
faith
,
is
ordinarily
countenanced
with
such
a
mercie
,
as
that
temporary
repentance
of
Ahab
,
Manasses
,
and
Niniuets
,
was
graced
with
particular
flitting
mercies
.
God
teaching
such
therein
,
how
much
more
he
would
draw
neare
vnto
them
in
all
goodnes
,
if
so
they
had
in
them
a
right
continuing
faith
,
and
continuing
repentance
.
And
therewithall
checking
his
children
for
doubting
the
lesser
,
hauing
faith
in
him
for
the
greater
.
Addition
to
the
fourth
Section
.
THere
is
in
belieuers
so
dying
,
a
want
of
faith
.
]
That
is
,
some
want
in
faith
.
S.
Iames
willing
vs
in
she
want
of
knowledge
to
haue
our
recourse
vnto
God
in
prayer
,
Perfect
and
iust
,
Iob.
1.
1.
8.
Ezek.
14.
20.
Luke
.
1.
6.
Otherwise
,
S.
Iames
should
leaue
vs
litle
or
no
hope
of
receiuing
any
thing
of
God
by
prayer
.
Fourthly
,
in
case
of
temporary
blessings
,
it
pleaseth
God
to
giue
an
extraordinarie
strength
of
faith
,
by
the
which
deuils
and
mountaines
of
difficulties
are
often
remoued
:
so
well
as
vnto
his
children
he
besides
giueth
an
extraordinarie
strength
of
faith
for
Eternalls
,
called
of
the
Apostle
to
the
Colossians
[
*
](A18917-e1960-b)
*
Coloss.
2.
2.
full
assurance
.
Plerophoria
,
with
allusion
to
a
Ship
carried
with
a
full
sayle
.
To
say
that
the
91.
Psalme
speaketh
only
of
a
spirituall
plague
.
]
To
say
that
the
legall
promises
and
menaces
are
only
spirituall
,
is
to
teach
a
doctrine
that
the
Auncient
church
was
neuer
acquainted
with
,
nor
yet
any
moderne
writer
that
I
know
of
.
Let
such
a
,
b
,
c
,
diuines
go
reade
Tremellius
,
and
Fr.
Iunius
their
notes
on
Psal.
91.
and
of
the
rest
,
that
on
the
fift
verse
:
A
pauore
nocturno
]
id
est
,
ab
vllis
apertis
,
occullis
,
internis
,
externis
,
corporeis
aut
spiritualibus
malis
,
vllo
vnquam
tempore
;
wherein
they
teach
that
the
promise
is
of
deliuerance
from
any
euils
,
open
,
hid
,
internall
,
externall
,
corporall
or
spirituall
.
It
is
not
because
they
haue
any
promise
.
]
Here
I
speake
of
the
wicked
in
generall
:
Shewing
plainely
that
they
had
a
faith
in
God
.
]
Héere
I
speake
of
some
certaine
wicked
.
Héere
some
say
I
speake
contraries
:
first
,
because
I
teach
that
the
wicked
haue
no
such
promise
:
secondly
,
that
some
such
haue
a
faith
or
beliefe
in
God
touching
such
deliuerance
.
I
see
a
diuerse
thing
in
these
wicked-ones
,
but
no
contrary
thing
deliuered
.
That
they
haue
no
promise
of
hauing
good
by
so
much
as
a
bit
of
bread
,
my
maleuolent
brethren
graunt
,
that
some
of
them
haue
beliefe
in
God
for
temporary
blessings
,
yea
,
and
sometimes
of
eternall
happines
,
who
can
doubt
,
except
all
wicked
should
alwayes
dispaire
of
all
things
?
If
I
had
said
,
they
haue
iustifying
or
sauing
faith
,
I
had
spoken
contraries
,
séeing
promises
of
this
life
,
and
that
to
come
is
made
directlie
and
properlie
vnto
them
.
What
kind
of
faith
I
spoke
of
,
it
may
appeare
when
I
terme
it
a
bragging
faith
,
that
is
,
a
presumptuous
beliefe
without
any
ground
of
promise
.
These
that
come
to
our
Sauiour
in
the
last
day
,
saying
,
Haue
we
not
prophecied
in
thy
name
,
cast
out
Deuils
,
&c.
had
they
no
faith
touching
temporaries
?
T
is
very
sillie
.
They
had
(
as
Schollers
vsually
speake
)
a
temporarie
faith
,
and
perswasion
:
and
my
writing
can
no
way
entend
any
other
.
And
thus
men
crow
before
the
victorie
.
That
temporary
repentance
of
Ahab
,
Manasses
,
&c.
A
great
quarell
ariseth
from
the
poore
word
Manasses
,
that
I
should
number
him
with
the
temporarie
repentant
.
If
they
had
not
liked
the
word
,
they
might
easily
haue
wiped
it
out
,
and
so
haue
kept
peace
with
the
booke
.
That
I
vnderstand
so
of
his
repentance
,
obserue
what
I
haue
to
say
.
In
the
2.
King
.
21.
the
historie
of
his
life
and
death
is
set
downe
,
and
no
speech
of
any
repentance
.
And
thereto
is
annexed
,
that
Amon
his
sonne
did
euill
in
the
sight
of
the
Lord
,
as
did
his
father
Manasses
.
And
Amon
is
neither
there
nor
elsewhere
noted
repentant
,
but
caried
out
of
the
world
in
iudgement
.
This
connexure
of
Father
and
Sonne
,
causeth
me
to
thinke
that
the
repentance
spoken
of
in
2.
Chron.
33.
(
in
which
respect
he
is
preferred
to
his
sonne
)
to
haue
bene
of
the
Prophets
then
held
but
as
temporarie
,
and
fitted
to
time
.
If
it
be
a
good
argument
of
Salomons
true
repentance
,
that
Rehoboam
and
his
people
are
said
to
haue
walked
three
yeares
in
the
way
of
Dauid
and
Salomon
,
2.
Chron.
11.
17.
(
for
that
Salomon
should
not
so
haue
bene
matched
with
Dauid
,
if
he
had
not
died
well
to
the
Church-ward
,
as
did
Dauid
)
if
I
say
,
that
be
good
for
prouing
his
true
repentance
;
then
I
sée
not
why
Manasses
his
repentance
may
not
be
held
as
no
true
repentance
,
when
he
comes
to
be
so
conioyned
with
Amon
,
that
neuer
truly
repented
to
the
Church-ward
.
I
say
to
the
Church-ward
,
because
it
is
possible
for
a
man
to
vnsatisfie
the
Church
,
&
yet
of
God
be
saued
:
as
also
to
dye
innocent
to
the
Church-ward
,
&
yet
of
God
condemned
for
some
secret
abhomination
vnrepented
of
.
But
if
any
hereafter
will
logomachein
,
contend
and
wage
warre
about
a
word
,
it
is
not
my
purpose
easily
to
follow
them
.
SECTION
.
V.
FAmine
,
sword
and
pestilence
,
are
a
Trinitie
of
punishments
prepared
of
the
Lord
,
for
consuming
a
people
that
haue
sinned
against
him
.
2.
Sam.
24.
12
,
13.
S.
Iohn
in
the
opening
of
the
fourth
Seale
,
doth
number
them
thus
;
[
*
](A18917-e2410-b)
*
Reuel.
6.
8.
Sword
,
Hunger
and
Death
:
the
Sword
●leying
,
Famine
staruing
,
the
Pestilence
effecting
death
,
but
death
with
a
witnes
,
as
the
most
readie
destroyer
.
Dauid
being
put
to
his
choise
,
doth
distinguish
them
into
two
sorts
;
the
first
being
a
Fall
into
the
Enemies
hands
,
and
that
he
refuseth
,
because
the
Churches
aduersarie
would
insult
without
all
mercy
.
The
other
two
should
be
a
Fall
into
God
his
hands
,
and
that
he
chooseth
,
because
his
mercies
were
great
.
And
of
these
two
(
Famine
and
Pestilentiall
death
)
he
chooseth
the
latter
;
why
?
Some
thinke
,
because
himselfe
might
be
relieued
of
Famine
,
and
so
not
die
:
and
he
coueting
to
die
with
the
people
,
would
therefore
choose
the
pestilence
which
would
as
well
seize
vpon
him
.
This
is
somewhat
,
but
I
see
it
not
in
this
scripture
.
After
he
had
seene
a
fearfull
fall
of
the
people
,
he
coueted
Gods
hand
to
be
turned
against
him
:
but
that
he
was
of
such
mind
before
that
Fall
,
it
should
not
seeme
;
first
,
because
his
heart
(
before
Gad
the
prophet
came
to
him
)
was
smitten
with
the
sight
of
his
sinne
,
whereupon
he
repented
:
secondly
,
because
in
his
option
of
the
pestilence
,
he
expreslie
expected
some
great
mercie
in
the
midst
of
iudgement
.
But
the
direct
cause
of
electing
this
Plague
,
was
(
I
doubt
not
)
diuided
(
at
least
)
into
these
two
respects
:
the
first
,
ayming
at
the
easinesse
of
death
:
for
to
die
of
famine
is
a
more
lingring
torturing
death
.
And
herein
appeared
Dauids
Charitie
.
The
second
ayming
at
the
Churches
enriching
with
necessaries
alreadie
possessed
:
for
famine
would
haue
deuoured
vp
all
her
maintenance
.
And
herein
was
both
loue
and
policie
.
Dauid
being
a
Prophet
,
he
could
not
haue
fewer
godlie
respects
in
his
option
.
Of
all
these
three
plagues
,
Sword
,
Famine
,
and
Pestilence
,
I
conclude
the
last
to
bring
with
it
the
most
mercie
.
If
the
Aduersaries
sword
destroy
,
ô
the
mockings
,
proud
insultings
,
filthie
prostitutions
,
cruell
oppressions
,
accompanying
that
sword
?
The
sword
of
Romish
Babilonians
was
prest
to
haue
beene
drawen
within
and
without
vs
.
How
great
was
the
Lords
mercie
to
shut
that
vp
in
the
scaberd
?
Famine
was
threatned
vpon
the
death
of
our
late
soueraigne
Elizabeth
;
for
the
Rascalitie
of
our
land
hoped
,
as
Drone-bees
,
to
haue
spoiled
our
Hyues
,
as
an
vnsatiable
Hell
or
graue
to
swallow
vp
all
.
How
mercifull
was
God
vnto
vs
,
that
with
a
crosse-wynd
did
rather
take
them
vnto
Tyburne
,
or
consume
them
in
warres
without
vs
?
Yea
,
how
was
his
mercie
great
vnto
vs
,
in
putting
farre
from
vs
both
the
former
plagues
,
and
in
smiting
,
to
smite
vs
with
this
pestilence
:
that
so
falling
,
we
fall
before
his
hand
that
is
a
mercifull
Father
,
in
the
midst
of
iudgement
remembring
mercie
;
leauing
vs
not
to
lingring
deaths
,
whereby
we
might
be
more
pained
;
and
giuing
that
we
haue
possessed
to
his
Church
,
whereof
we
haue
bene
members
.
Yea
,
where
in
three
dayes
the
Lords
Angell
did
smite
to
death
70.
thousands
of
Dauids
people
:
loe
his
great
mercie
to
vs
ward
,
he
hath
not
so
smitten
yet
one
thousand
in
full
three
dayes
.
O
that
the
liuing
would
lay
it
to
heart
,
and
praise
God
for
his
mercies
.
SECTION
.
VI.
GOd
of
necessitie
being
to
punish
vs
;
and
then
in
stead
of
sharp
rods
,
to
smite
vs
with
the
pestilence
;
and
in
the
pestilence
to
destroie
so
leisurely
,
it
should
teach
vs
(
King
,
[
*
](A18917-e2560-b)
*
These
that
stumble
at
the
word
Priest
,
do
it
without
ground
:
seeing
Priest
is
deriued
of
Presbyter
,
as
Bishop
of
Episcopus
,
and
Deacon
of
Diaconus
.
Nor
maketh
this
any
thing
for
the
Romanist
that
will
be
a
Iewish
carnall
Sacerdos
,
or
Sacrificer
.
Priest
and
People
)
to
be
humbled
vnder
his
hand
in
the
free
confession
of
our
sinnes
,
admiring
his
lenitie
and
fatherlie
kindnes
.
God
giue
vs
grace
speedily
to
be
humbled
.
And
the
Lords
mercies
to
vs
,
should
force
vs
to
be
more
mercifull
one
to
another
.
It
should
teach
Magistrate
and
Minister
(
with
Dauid
)
to
bide
by
their
charge
,
and
to
intreat
mercie
for
the
sheepe
of
his
pasture
,
till
the
Angell
put
vp
his
viall
of
pestilence
.
To
augment
our
spirituall
deuotions
in
the
openest
places
,
as
did
Dauid
,
who
built
an
alter
in
True
it
is
,
that
for
certaine
[
*
](A18917-e2750-b)
*
Leuit.
11.
&
12.
&
13.
&
14.
&
15.
Chapters
.
bodily
vncleannesses
and
maladies
,
people
vnder
the
lawe
of
Moses
were
to
be
seuered
from
the
Church
,
more
or
lesse
:
and
yet
now
no
commaundement
vnto
vs
;
why
?
For
that
they
were
a
part
of
the
Ceremonial
law
.
This
may
appeare
,
first
from
the
rites
,
secondly
,
from
their
significations
.
In
certaine
vncleannesses
,
they
were
to
wash
themselues
with
water
,
and
then
(
not
before
)
to
be
held
cleane
for
company
.
For
the
Leprosie
,
it
was
censured
onely
by
the
Ecclesiasticall
Minister
;
and
this
hee
did
not
till
hee
sawe
it
,
and
sometimes
not
till
he
had
made
some
fourteene
dayes
triall
;
and
speciall
rules
he
had
for
the
triall
.
Who
will
say
that
these
rites
were
not
ceremoniall
and
abolished
,
besides
that
the
Priest
had
no
feare
of
the
leprous-plague
during
all
the
time
of
his
probation
?
For
their
signification
,
it
respected
the
degrees
of
excommunication
for
Soules
vncleanenesse
.
Which
not
only
appeareth
by
many
[
*
](A18917-e2790-b)
*
2.
Cor.
6.
17.
Coloss.
2.
21.
Tit.
1.
15.
Iude
23.
Reuel.
3.
4.
speeches
in
the
new
Testament
,
alluding
to
such
vncleannesses
,
but
also
,
for
that
the
new
Testaments
church
hath
power
only
to
excommunicate
for
defects
in
the
soule
;
as
the
auntient
Synagogue
did
for
wants
in
the
body
.
These
then
that
will
maintaine
their
flight
from
the
Leuitical
lawe
,
do
in
their
fact
pronounce
all
they
flie
from
to
be
Excommunicate
;
yea
,
with
the
black
Kerem
or
Maranatha
to
be
excommunicate
to
the
death
,
for
not
louing
the
Lord
Iesus
;
for
to
them
such
a
censure
only
belongeth
,
1.
Cor.
16.
22.
Thus
such
Fleers
are
left
of
God
to
belie
scripture
,
and
to
abuse
their
brethren
;
which
is
a
worse
plague
then
that
they
flie
from●
If
they
meet
now
with
the
Pest
in
the
country
,
let
them
tel
me
,
if
so
they
can
die
with
such
peace
of
conscience
as
if
they
died
in
the
city
,
performing
workes
of
mercie
to
the
sick
and
needie
.
But
if
they
feast
and
reioyce
in
the
country
while
the
yron
enters
Iosephs
soule
in
the
Citie
,
let
them
know
that
God
may
serue
in
the
last
dish
sauced
with
his
vengeance
.
We
haue
sinned
together
,
and
the
hand
of
God
hath
come
vpon
vs
togither
:
let
vs
therefore
humble
our selues
togither
before
the
Lord
in
fasting
and
prayer
.
Let
[
*
](A18917-e2830-b)
*
Nehe.
1.
4.
5.
6.
&c.
Nehemiah
and
[
*
](A18917-e2850-b)
*
Dad.
9.
3.
4.
5.
&c.
Daniel
,
Magistrate
and
Minister
,
confesse
their
sinnes
&
the
sinnes
of
their
people
,
and
let
all
the
people
subscribe
,
saying
,
Amen
.
It
is
not
change
of
place
,
but
change
of
life
that
must
healp
vs
.
Lord
,
for
thy
son
sake
,
remit
all
our
offences
;
giue
vs
grace
to
turne
vnto
thee
with
all
truth
of
repentance
;
and
for
thy
holy
names
sake
remoue
this
same
deserued
Pestilence
from
vs
.
Amen
.
Addition
to
the
6.
Section
.
FOr
the
Leprosie
,
it
was
censured
only
by
the
Ecclesiasticall
Minister
.
The
Minister
was
to
finde
out
the
trueth
of
leprosie
,
for
giuing
true
information
to
Magistrate
and
people
,
and
vpon
the
experience
of
a
fretting
leprosie
to
put
the
Person
out
of
communion
,
to
burne
the
garment
,
to
pull
downe
the
house
,
Leui.
14.
and
15.
First
,
it
may
be
a
question
whether
in
the
new
testaments
Church
there
be
a
Leprosie
of
such
form
that
can
be
so
tried
:
secondly
,
whither
by
fretting
was
ment
infectious
.
And
if
:
yet
whether
the
Pestilence
ought
so
to
be
procéeded
withall
,
séeing
the
Minister
now
neither
is
so
commanded
to
try
it
:
nor
in
garments
nor
in
houses
it
can
so
be
found
.
For
if
;
then
all
our
garments
must
be
burned
,
the
houses
pulled
downe
,
and
the
Persons
excommunicate
,
which
vnto
me
(
and
I
thinke
to
euery
one
)
would
séeme
absurd
,
and
be
the
ruine
of
Citie
and
common
wealth
.
Epilogus
.
THe
Pestilence
being
in
scripture
phrase
,
an
extraordinarie
stroke
of
God
by
the
ministrie
of
his
Angell
,
whereupon
often-times
visible
corruption
ariseth
,
and
all
for
sinne
:
it
leadeth
you
(
Beloued
)
First
,
to
cast
your
eye
vp
vnto
God
the
first
Mouer
whether
corruption
visible
be
in
the
way
,
yea
or
no.
Secondly
,
to
behold
the
Angel
of
God
appointed
to
keep
vs
in
our
way
;
and
that
specially
in
respect
of
our
bodies
good
:
seeing
since
the
consummation
of
the
Testament
in
Christs
blood
,
our
soules
are
specially
to
be
tended
of
true
Pastors
,
called
of
S.
Iohn
,
the
Angels
of
the
Churches
.
For
now
,
no
lesse
then
before
they
be
ministring
Spirits
sent
forth
to
Minister
for
their
sakes
,
which
shall
be
Heires
of
Saluation
,
Heb.
1.
14.
And
yet
(
as
before
)
they
are
appointed
of
God
sometimes
to
punish
man
for
going
out
of
his
way
.
Thirdly
,
we
are
called
to
repent
sinne
,
which
did
moue
God
so
to
send
out
his
Angell
to
smite
vs
,
euen
to
the
raising
vp
of
the
mudde
in
our
nature
.
The
truth
of
which
repentance
will
appeare
in
our
better
care
of
setting
right
steps
to
to
our
feet
,
and
in
being
more
carefull
of
performing
holy
duties
of
Charitie
one
to
another
.
Fourthly
,
seeing
it
seizeth
vpon
old
and
yong
,
rich
and
poore
,
of
all
complexions
whatsoeuer
,
so
well
as
some
of
all
sorts
are
spared
,
we
are
lead
to
acknowledge
that
all
sorts
haue
sinned
(
though
not
after
the
same
manner
of
transgression
,
Rom.
5.
14.
)
and
therefore
the
dutie
of
all
to
be
humbled
,
least
the
Niuinites
condemne
vs
.
Fiftly
,
the
Angels
of
the
Church
(
from
the
like
in
the
Angels
of
heauen
)
are
to
comfort
and
cheare
vp
such
as
be
in
their
Christian
way
,
as
also
to
reproue
and
sharply
correct
such
as
be
out
of
that
way
.
The
first
they
are
to
do
with
the
voyce
of
the
glorious
Gospell
or
glad
tidings
of
Christ
Iesus
who
hath
taken
away
the
sting
of
death
to
them
.
The
second
they
are
to
doe
,
by
the
terror
of
Moses
lawe
,
which
bringeth
with
it
to
the
infidelious
&
vnrepentant
,
curse
and
condemnation
.
Andin
so
doing
,
they
may
with
good
consicnece
make
that
prayer
,
Thy
will
be
don
in
the
earth
(
that
is
,
of
people
in
the
earth
)
as
it
is
done
in
heauen
,
that
is
of
the
blessed
Angels
that
attend
the
word
of
the
father
in
heauen
.
And
thus
with
my
heartie
prayer
vnto
God
,
first
,
for
the
remission
of
all
our
sinnes
:
and
secondly
,
for
his
grace
to
stablish
vs
in
euery
good
worke
for
the
glory
of
his
name
,
I
commend
you
vnto
him
that
is
able
to
present
our
bodies
and
soules
faultles
before
the
throne
of
iudgment
,
who
spread
his
wyngs
of
sauing
protection
ouer
vs
and
his
whole
Church
for
euer
,
Amen
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A18917-e210
Notes for div A18917-e530
Notes for div A18917-e1240
Notes for div A18917-e1670
Notes for div A18917-e2370
Notes for div A18917-e2530