Henoch Clapham his demaundes and answeres touching the pestilence methodically handled, as his time and meanes could permit. Clapham, Henoch. 1604 Approx. 89 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A18922 STC 5343 ESTC S108006 99843696 99843696 8446 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A18922) Transcribed from: (Early English Books Online ; image set 8446) Images scanned from microfilm: (Early English books, 1475-1640 ; 1062:08) Henoch Clapham his demaundes and answeres touching the pestilence methodically handled, as his time and meanes could permit. Clapham, Henoch. Re., Pere. 32, [4] p. Printed by Richard Schilders], [Middelburg : 1604. Editor's envoi signed: Pere. Re. Partly in defence of Clapham's "An epistle discoursing upon the present pestilence", for which he had been jailed. Running title reads: Questions and answeres touching upon the pestilence. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Epidemics -- England -- Early works to 1800. Plague -- Early works to 1800. 2003-05 TCP Assigned for keying and markup 2003-05 Aptara Keyed and coded from ProQuest page images 2004-01 Judith Siefring Sampled and proofread 2004-01 Judith Siefring Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion HENOCH CLAPHAM His Demaundes and Answeres touching the Pestilence : Methodically handled , as his time and meanes could permit . 1. Iohn 4. 1. Try the spirits whether they are of God. 1. Thessa. 5. 21. Try all things , keepe that which is good . 1. Iohn 3. 16 Hereby haue we perceaved loue , that the ( namely Christ ) layd downe his life for vs : therefore we ought also to lay downe ( our ) liues for the brethren . Phil. 2. 4. Looke not every man vpon his owne things , but every man also on the things , of other men . 1604. To the Church of God wheresoever dispersed , Elect according to the foreknowledge of God the Father vnto Sanctification of the Spirit , through obedience and sprinkling of the blood of Iesus Christ , ( apprehended with true faith ) Grace & peace be multiplied vnto you all , Amen . CHristian Reader , it was wy lot to light vpon these few leaves . And being pervsed by som that had in times past bin acquainted with the author him self , And so finding in this canvasing cōference such sound satisfaction for matters of doubt , which in the other Epistle of the pestilence , were short & brief , learned and scholerlike reasons , still striving to bring out the kernel of knowledge , which lay couched vnder the shell of obscuritie . And the further he ripped and reached , to make Gods glorious power knowen , which others so long had masked : it caused many questions to bee mooved , which in this canvasing conference is answered to the full . I my self being an eare-witnes , to som part of that doctrine : which was as strange to many at the first , as it was to the men of Athens in Mars street , which counted Paul but a babler , because he preached vnto them , Iesus and the Resurrection . But I heare the Author is in prison , And why ? Because som Ministers complayned that he preached a doctrine ( which they could neither begin nor end ) past the boundes of their knowledge . But Henoch wher are thine accusers ? hath the finger ( of * God ) written their faults easie to be read , doe they not stand out to accuse thee ? Then I hope the learned will not condemne thee , that haue trod out the corne before thee in the same path . So was the doctrine of possession likewise distilled out of the cloudes , and so high past every lay mans reach , that the layety were driven to their Pastors for satisfaction in the doubt of that doctrine ( because the Priestes lippes should preserue knowledge ) but they being found nonresidence in those studies , one made answer thus : I am no Prophet , I am no Apostle , Miracles are ceased , &c. These hearers could not be at the beginning & ending of all these Sermons , which was the cause they rested vnsatisfied , and so they began to expounde the doctrine them selues according to those parcels which they had gleaned by peece meale from the author , never vnderstanding the Author as he meant . But whosoever thou be , that will take vpon thee to say all , before thou heare all , shall be sure to lye all . And so damnable speaches were bruted abroad , before either of the doctrines were finished : but the last Sermon of possession , made all plaine , and so plaine , that since that time ( to the glory of God be it spoken ) I never heard of any about London nor elswhere that were so extraordinarily possessed . But ordinary wicked persons that are never dispossessed of a wicked tongue : like the Athenians which gaue them selues to nothing els , but either to tell , or heare som Newes . but in the end M. Marbery set in foot ▪ to maintaine the same doctrine , vpon Christes Temptation in the Wildernes , affirming that [ * If no going in , no coming out . ] So did the last Sermon of the Pestilence make all attentiue hearers satisfied . These circumstances considered , I tooke it for duty , once towards the Church [ who is the piller and ground of truth ] as also for profitable acquaintance heretofore had with the Author : I could do no lesse but diuulge it . And so much the rather , for that therein is cleared , what in all points is to be held touching the Pestilence : A doctrine hetherto , over-confusedly and slenderly handled of many , If my iudgement fayle me not . Thine in Christ Iesus , Amen . P. R. The Authour to the Reader . THE last great Pest-time ( I speak of the Great plague in London , for otherwise , it is now the greatest Pest-time in the country , and throughout his Highnes Dominions ) it pleased God to give me affection and strength to continue & hold out my Ministerie to the end , publikelie teaching , and privately comforting the Lords poore flocke abyding in the Citie of London ( as occasion here and there , night and day was administred ) what time the Citie was much infirmed for Civill governement , and well-nigh emptied of due ecclesiasticall cure . Satan “ The accuser of our brethren , maligning the happy successe of my labors , he gets som vnwise Spirits to bruite abroad , that Clapham taught The plague not to be infectious , and that All that dyed of the plague were damned , as dying without faith . The first accusation came readily to the present Lo. Bb. of London , but the second ( it seemeth ) not so . For about som 34. wekes after my first Cōmitment , the said Lo. BB. and Sir Edward Stanhope in Court did publikely affirme , that they had not heard of that bruite before : what time I my selfe then first vttered it in their court , that so then in the face of all by-standers it might be checked , so well as other slaūders , forged only for obscuring myne innocency . The BB. beleeving the first tale , he ( without sending for me , or talking with me ) caused me to be taken ( euen presently vpō a Sermons ending , wherin I had opposed to such insensible reportes ) and so was conveyed to the * Clinck prison . Passing by some inter-currentes ( which in som other my writings are layde downe ) he at the eleven weekes end convented me , thē signifying that I had bene imprisoned for teaching , That the plague was not inf●ctious ; as also for publishing An Epistle concerning the Pestilence ; and that in contempt of the booke of Orders for the Wednesdayes fast , authorized by the King. To both I answered Negatiuely , if so by Plague they vnderstood not that stroke of the Angel termed of the Holy-Ghost Deber ; but that which grew from corruption of the Creature . Well to the Gate house prison I was sent , and to my booke and the contentes , I should answere in another place . To passe by the second Convention , it being to no other end then the former , the weeke before the Archb. death , I was called to Lamboth . There , after assurauce had of certaine Articles their compasse , I tooke my othe to answer truly to them . The next Monday at the Registers office I did so . The answere was sent to the BB. of Londō . He seeing it made not to his purpose , did not convent me , but ( without all adoe ) he let me ly in prison still as afore . My wordes nor writings prevayling any whitt , I complayned to the King on “ Easter monday , who appointed the same to be conveyed to the BB. And he thereto to giue in his answer . Hearing nothing more of that of 7. weekes , I on the day of Pentecost insuing , complayned to his Highnes againe . Thereto , Sir Iulius Caesar in his Maiesties name subscribeth thus . The Kings Maiesty hath eftsoones referred this petitiō to the Lord Bishop of London , who is required by his Highnes calling other of the Hycommission vnto him , withall convenient expedition and according to the Law , to proceede to iudgement , either with or against the partie , as his cause shall deserue ; that his Highnes may not further bee importuned herein . So farre the Kings commaund . To the Bishop I sent it , but hearing nothing from him , a fortnight after , I sent to the King againe . About a week after , I was convented . And after much talke to no purpose , the Bishop concluded thus : you may doe this at least ; the Doctrines being put downe as supposed to be taught of you , you may subscribe herein , I was truely or not truly vnderstood . I answered , let that be done , and I shall doe what I ought . Doctor Stanhope then said , Maister Deanes of Westminster & Pawles are appointed to that , who ( at their convenient leasure ) will send for you . So the Court broke vp . This was the eleventh of Iuly last ; and then the first time also of excepting at the doctrine of Faithes apprehending deliverance from the plague , taught in the foresaid Epistle . Being thus left to the two Deanes , I writt to them sundry times for speedy proceeding . One of them sent my messenger to the other , backward and forward . At the Monethes end , Doctor Androes sends me word , that he had put the matter from him . And so he never sent for me , according to the Courtes Depute . Passing by inconvenient repeates , about three weekes after , I was sent for to the Registers office . Coming thither , his man lets me see Doctor Androes his moneths worke . And what was it ? A flat recantation , and nothing answerable to that which the Court ( in myne hearing ) appointed as afore . So much I signified to the Bishop , as also to the Doctor , But other answer since I could haue none but this : put in bondes so to protest , When and Where we shall appoint , and so departe prison . So my cause at the penning hereof standeth . The severall pointes , for the which I am thus handled , in the sequent Discourse I do treat of , by way of Quere and Response ; that is by way of Question and Answere . Wherein my cause is vnsound , reiect ; wherein Orthodoxall , accept : and so farre be Gods instrument for my Good. Art thou a Magistrate ? Then hearken what Salomon saith : Deliver them that are drawen to death ; and wilt thou not preserue them that are ledd to be slaine ? If thou say , Behold , we knew not of it , he that Pondereth the heartes , doth he not vnderstand it ? And he that keepeth thy Soule , knoweth hee it not ? Will not he also recompence every man according to his workes ? Thus let the Magistrate take heede how he pleades ignorance , and wincketh at the fall of the innocent . For such a looking through the fingers , may fill the earth with innocent blood , till it roare again for heavens iudgement . And so not only such , but also the whole lande shall fare the worse for iniustice . Art thou a Minister ? Then heare what Moses and Salomon say : And if any haue sinned , namely , by hearing the voyce of an othe , and he can be a witnesse , whither he hath seene or knowen of it , he do not vtter it , he shall beare his iniquitie . Open thy mouth for the dombe in the cause of all the children of destruction . Some of you are reported to say that Clapham hath a good cause , but it is to be doubted , if so he haue sufficient learning to defend it . That I haue , I haue : God make me faithfull in that I haue . But thou that art able to giue in thy Testimonie , art bound also to do it . If thou wilt not be a Procter for Christ in his members , one of the two Theeues executed with lesus , shall turne Preacher , & giue in s●fficient evidence , to thy condemnation . To the People . Also Brethren , I beseech you for our Lorde Iesus sake and for the loue of the Spirit , that ye would striue with me by prayers vnto the Lord for me , that I may be deliuered from the disobedient , and that my seruice ( which I haue yet to do ) may be accepted of the Sanctified : that I may come forth to his people with ioy , by the will of God , and may with you be refreshed . Thus the God of peace be with you all , Amen . Yours , Henoch Clapham . Qu. Is the Plague infectious ? CHAP. I. Answer . EVery Answer is to be made , either by * Affirming or Denying , or Distinguishing , or by Retorting . Affirme it to be , or not to be I cannot , for reason ensuing . For retorting an answer I could , by vrging a Quere of like nature , thus : Is the crab restoritiue , yea or no ? If answer be made , tell me whither you speak of the fruit crab or Sea-crab , and then I will satisfie you : euen so I say , tell me whither you speake of the Naturall Plague , or the Supernaturall Plague , and then I will say it is , or it is not , infectious . The doubtfulnes then of the answer , doth arise from the doubtfulnes of the question . The question is doubtfull by reason of the word Plague , for that it hath sundry significations . For the better vnderstanding whereof , let vs first examine the seuerall senses . Plague , is a word taken in the evill part , and spoken of any harme inflicted vpon any Creature . All diseases are termed plagues , be they inflicted vpon mankinde , or others . So be Crosses in Common Wealthes , Ch●rches , Famelies : So be som Windes , and Weathers to Trees , hearbes , flowers , &c. And so Egypt had his ten sundry plagues . But passing by all such inferiour sortes , it is in this dispute taken for a speciall kinde of evill inflicted on mankinde . The Divine Prophets Canonicall do terme it in Hebrue DEBER . The divine * Septuagint● do specially terme it in Greek Logos . The Ancient Heathē Phisitians do terme it Loimos . The Latines call it Pestis , and Plaga : whereof do come our English wordes , Pest. Pestilence , Plague : but Plaga in playne English , A Stripe or Blowe : and therefore how many stripes , so many Plagues . Quere . That plague which is so straingly mortall at this time throughout England , is it infectious , yea or no ? CHAP. II. Answer . I vnderstand that plague , or pest not to be single , or of one kinde . And so farre as I conceaue , no learned Divine or Phisition , is otherwise minded . Thereof it is , that sometimes they vrge textes of scripture for making the Angell Agent , according to that speach of our King in his Parliamentall Oration , who termes the Pest the viol●●lence of Gods devouring Angell : and sometimes againe they discourse of Corrupt ayre in suing Constellations and fuming corruptions . In which respecte , naturall politicall Orders are vrged ; as for the other , Fasting and Prayer . In regard of the first , one ( speaking of the Plague in Davids time ) writes thus : This Plague came not by any Caryer or Travailer , or by any infected persons travayling from place to place & infecting the people wher they came , but it was sent sodainly from God , as the revenger of sinne . He afterwardes graunteth , that such a plague is not at this day for vniuersalit●e and quick dispatch , but yet still that God hath the same meane at his pleasure , so to do . And this writer must be remembred , to haue beene authorized by the Sea of London : and the same Booke applauded with the Preface of an ancient paynfull * Preacher . For the other sorte of Pest , namely derived from some corruption of the Creature , and not immediatly from the Angells stroke , any learned ( skilfull in nature ) do graunt . And for that , take a Christian Physitians testimonie amongst vs. He having alleadged som reportes from histories touching naturall Contagion , doth then conclude thus * This may be sufficient to shew , that the Plague is not always the immediat stroke of an Angell . In this Pestilence generally scattred through the land , there so falleth out some stroke Supernaturall , some Naturall , as I haue againe and againe taught in my Epistle so much traduced . He that is against me in this , is so not contrarie minded to me , but to our King , to our Divines , and Phisitians also . No marvayle then though another authorized Divine do say with the right learned Phisitian Fernelius , Hisunt morbi , &c. These be the diseases whereof I haue said often , they haue som secret cause . And a litle after ; the first causes which breed the Pestilence , are so vnknowen , so invisible , and so strange to all our senses , that we are altogeather ignorant of them , &c. Necessarily so it foloweth , that som thing in this plague be Supernaturall ; and somwhat Naturall , as at large I haue delivered in my Epistle of the Pestilence ; without which observation , one shal deliuer Quid for Quo , as haue done my Articlers ; what is saide of the Supernaturall to vrge it as spoken of the Naturall , ( Et è contra ) to the seducing of the Hearers . Quere . The stroke of the Angell immediatly inflicted , is it infectious , yea or no ? CHAP. III. Answ. FIrst let me heare what infection is . A domestick Doctor , signifying what person is infectious , doeth write thus : * Very properly ( saith he ) is he reputed infectious , that hath in himselfe an evil , malignant , venomous , or vitious disposition , which may be imparted and bestowed on another by . “ Touch , producing the Same and As Dangerous effect in him to whom it is cōmunicated , as in him that first cōmmunicateth and spreadeth the infection . So farre He. It being remembred , that Infection properly vnderstood , is not that which begetteth Another but the Same euill , so Argumentate . That stroke which the Angell inflicteth , is Supernaturall , and not within the compasse of Phisicall causes : But Infection is Naturall and within the compasse of Phisicall causes : Therefore the Angells stroke not infectious . For the second proposition , I leaue it till anone . Meane time the first proposition would be cleared , seeing the conclusion dependes primordially of it . That the Angels stroke is Supernaturall , it may appeare , once in that He the Angell ( be a good or bad one , “ for either may be so imployde ) he is a Spirit , and this his Action done by an immediate spirituall power beyonde our reasons pitch . Secondly , we see the Angell in Aegpit , as also in Iudea & Israell ( nor els where do we ever heare the contrary ) to be imploide in smyting house after house , and City after City , even all along the Coastes , from Dan to Beersheba , and not smyting that which might smyte another , which otherwise ( if but for instruction sake ) would somtyme haue bene done , and mentioned . And this ( no doubt ) caused one to write as afore in the former chapter , that * The Pest in Davids tyme , came not by any infectious person . Thirdly , by the Septuagintaes version of the word DEBER , it may be collected to haue bene then the Church of Israels iudgement . The word DEBER in proper English The Pestilence , they turne by the Greeke word Logos in English The word ; as if in the text it were not DEBER but DABAR , this indeed signifying a word ; and the very terme that Saint Iohn in his first chapter doth giue vnto the Son of God , by whom as by a word , the Creature had his beginning and beeing . So that the 91. Psal. and third verse , they thus read , He shall deliuer thee from the word , not fro the Pestilence . And why ? because that Pest ( as the comon Creature at first ) had the beginning and beeing solely by the word of God : and this plague for contemning the blessed Covenaunt sealed vp in him that is Logos the Word . Afterwardes in the sixt verse of the same Psalme , the Hebrue-Greekes read , thou shalt not be affraide [ Apò toû pragmatos ] of the thing , in steed of pestilence . Why ? Because it was such a RHEMA , such a PRAGMA , such a Thing , as they knew not properly how to terme it in the Greeke language : They well vnderstood that the Heathen-Greekes did terme it LOIMOS , and in respect of the popular spreading Epidemia , wherefore then in their translations should they so avoyde these wordes , and rather choose such a terme , as should drive the Heathen to a Non-plus ? No reason I can render , but that thereby they finely checked the Gentiles , as Ignorant of that plagues cause , and therfore must be glad ( leaving their great Naturians ) to come vnto the written woord of God for better learning . And in so doing , they shall finde that DEBER is indeed DABAR , which not only signifieth a Word , but also a Thing ; Yea , a miraculous Thing ; as in Genes . 18. where Sarah thinking the woord of promise impossible , the Angel thus checkes her ; shall any DABAR be heard to the Lord ? where that miraculous thing was to be effected by the power of the word DABAR signifying both . Now if the Pest was such a word , or such a thing , effected by a word , then it is to bee nombred amongest Supernaturalls , and so not infectious , seeing the partie so smitten , could not by all the corruption in his nature sende out such a Word , such a Thing , begetting the same effect in another : for so ( which I thinke were a petie blasphemie ) in steed of Iehovahs Angell , mans beastly corruption should equalize the Angell , & take the worke out of his handes , as being Iehouahs messenger herein ( for Angell is the Greeke word , and Messenger the English ) which I haue not read of , at least not observed . True it is , that the Angells blowe , rayseth vp mudde in mans nature , giving it an head to the heart ; and therefore in Psalme 91. 3. with Logos they ioyne Tarachodes turned of vs noysome , but in proprietie , Bemudding , as if by such a stroke , the mudde of our vncleane poole , were stirred vp to the poysoning of all the blood and powers ; even as è contra , the Angells Mooving of Bethesda , brought sanitie to the diseased . And true it is also , that that corruption may offend and hurt nature in others , but yet not infect , that is beget the Same and as dangerous effect in another : for many things ●e noysom , that be not infectious . Fourthly , that the Angells stroke is Super●aturall , it may appeare from the meanes whereby it is stayed . The meanes by Prayer , “ and the offring vp our selues a living Sacrifice , which David ran vnto in Sam 24. He seeing the Angell smyting the people in ver . 17. ( and not the people infecting one another ) he humbles him selfe , offring his lyfe ( few such Governors ) for the ransome of his people , who are indeed A Kings glory , Pro. 14 28. That this holy Interpellation ( and not Gallens Northeren winds breathing the Chambers ) was the meanes whereby that Pestilence DEBER was stayed , the Angels hand staying to smyte and longer . To that purpose , One by authoritie thus writeth : “ This noysom● Pestilēce ( in 2. Sam. 24. ) ceaseth here as we see ; but by whose meanes ? Did tyme weare it out , or did the Phisitian cure it ? or did a fine devise remooue it ? no , no , it was done only by the Commaundement of God , enioyning the Angell to stay his hand . This consideration moveth also another Domestick Preacher vpon Nombers 16. 46. not to teach Physicall , but Metaphysicall perfumes for putting away this sorte of Pest. Amongst other things thus he writes : * If the cause of this Infection were Elementarie , why must holy fier bee taken from the Alter ? Fier out of the Chimney would purifie that : A●terwards . Let euery one therefore bring his Censer , that is , his heart vnto the Lord an hallowed and Sanctified vessell for this purpose , to offer vp incense of pray●r vnto God , a vessell layde vp in the holy of Holyes . The Medicine so being Spirituall , Supernaturall ; it remaynes ( as afore ) that the stroke is not infectious . Lastly , the absolute mortalitie of the Angels stroke , doth argue i● not to be infectious : For if it were , then every pestilenced person must dye , without such a supernaturall and “ miraculous recoverye , as wherewith Hezekiah was revived . But as none will graunt such a communitie of Miracle , so all must graunt the Angels stroke not to infect another with the same or like . That the Angels stroke is absolutely deading in his nature , it may appeare , once , in that no one smitten with DEBER is read to haue recovered life . For Hezekiah , he was first a dead man in respect of his diseases nature [ els Isa●ah● message were vntrue ] howsoever the humbled King was afterwardes miraculously restored : and yet his malady not DEBER in the text , but a sicknes to death , howsoever not without his Boile , or swelling there termed Shechin , one with the sixt plague inflicted on Aegypt in Exod. 9. 10. But DEBER ( for terme ) one with the first plague , Englished A moraine ; whereof no Beast smitten escaped . Secondly , it is to be gathered from the 2. Chro. 21. where the Angel is sent to Ierusalem LEHASHCHITHAH to corrupt it , namely to death ; for SHACHATH implyeth corruption taking head to the death and graue . Thirdly the Angells stroke appeareth to be deadly , from the Epithets giuen to it in Psal. 91. where it is termed a Lyon , an Aspe , a Dragon , who naturally devoure and poyson to the death . Such is the iudgment of some * Domestick writers authorized by the Sea of London so to teach and print . For iudgement of foraigners , take the learned Mollerus ( approved of the Vniversitie of Witteberge , * and his labours printed at Geneva , who in the 91. Psalme so vrgeth the Epithets meaning , In specialty ( saith he ) I take the Prophet willingly alludeth to the Pest in these Appellations . For it is not to be doubted , but he had respect to the nature of these Beastes [ vt vim veneni significantius exprimeret ] for more significant expressing the force of the poison . So farre He. Whereby also may appeare the stroke not to be infectious ; seeing the corruption in a man so stoong and poysoned of Aspe , or Dragon , it sendeth out of that body no s●ch ●avour or power , as whereby the same evill and so dangerous an effect can be begotten in another , not so stoong of the serpent . And herevpon it is , that the same Learned Man ( so well as * others ) doeth vnderstande that Psalme to be penned vpon Davids deliverance in Sam. 24. and the Angell to be that Fowler , in Psalme 91. 3. whose particular act is , to pitch the same Pest-snare and so to strangle people , as the Fowler doth birdes . And so ( as afore ) the stroke deadly , and vn-infectious . But because our people are so infidelious touching the Angels stroke , it pleaseth God somtymes to let the smitten feele a sensible blow , and both he , and others playnely to see , the print of a blew hande vppon the place so smitten . This indeed was flouted at in my booke , as if there were no such thing . But lett vs heare another Writer of their owne Authorizing , thus he writes : Because the Lords power and might more appeares & is more manisest in this great evil , then in any other , I thinke it not fabulous what I haue heard som reporte , that they haue seene ( as it were ) the print of a hand vpon the Armes and other partes of the body of sundry smitten with the Pestilence . So farre He. Wherewith would be noted , that no one so printed doth escape death , so far as I could ever heare ; nor yet that pest●print beget the like in any of the beholders , and so not infectious . Thus if men would haue vnderstood them selues ( but Nebuchadnetzar had forgot his dreame ) Clapham should not haue beene so vnbrotherly , and vncivilly entreated , for teaching the Angels stroke to be Supernaturall , and in his nature not infectious . But many supposing the Doctrine I taught herein , to haue no proppes from some other Teachers , to whom Sectary-wyse they were addicted ( they holding faith , which Saint Iames forbiddeth , in respect of persons ) they so in their blind zeale , were helping to hammer my Chaynes , adding affliction to my bondes . Heavenly Father forgiue them , for they knew not what they did . Quere . Whither or no is that Plague infectious which ariseth immediatly from some corruption of Nature ? CHAP. IIII. Answ. IN his owne nature it is infectious , howsoeuer somtymes bridled of God from infecting ; as the Lyons naturally devouring howsoeuer the Creator did bridle that Creature from touching of Daniel . And this to be vnderstood , not only of Corruption following open knowen naturall causes , but also ( as afore ) of that muddy corruption raysed by the vn-infectiue miraculous stroke of the Angell ▪ for corruptiō can beget nothing but the same , or the like corruption or otherwise be noisome , according as the Subiect it worketh vpon , be more or lesse thervnto affected . This in my Epistle ( vniustly traduced ) I teach againe and againe . In the Addition to the first Section there I say thus ; This kinde of plague of pestilence , is of him ( namely Galen ) termed Loimos , respecting only bodyes bursting out in corruption , which may be cause sometimes of corrupting bodyes ; specially such as are inclinable to , and capable of such corruption . Then to the second Section this , The Angels stroke so is the cause , the plague sores and markes appearing & arising , are an effect . The first not infectious . The second is Infectious sometimes more or lesse . Afterwards in the third Section having said , It is for none to make Physicke their staffe , nor yet their first meane , I then write thus : Is Phisick then in this , and all other plagues to be avoyded ? No , we are not to neglect such naturall meanes , as reason & experience haue found out to avayle against Naturall infirmity [ Deo non obstante ] the Lord not crossing nature . Otherwise , we shal be found tempters of God , leaving our way ; rather then faithfull keepers of our way . Thus much there , and much more then this , for approving and enioying Phisical practise , in regard of such contagious corruption . How greatly then haue they sinned against the evident trueth , who haue said , that Clapham taught the Plague not at all to be infectious , as also that he reiected the practisers of Phisicall meanes for Atheistes ? But how deepe haue their sinne bene , * who laying my said Epistle before them , haue culled out all spoken of the Angells stroke , & of pretence haue skipped over these aforesaid speaches and the like , touching Infection & Phisicall meanes ; and that for so framing their Articles , as it might be thought , that my saide Epistle taught no such infection , no such vse of Phisicke , and so consequently ( as they speake ) Clapham an occasion of the death of thousands . If ( as He , that write the spirituall perfume ) I should haue skipped ouer such naturall respectes ( and why ? may not a Divine do it , whose practise is , not to preach Phisick ) how would all accusations then haue passed for current against me . Yea , the Bishop knowes by a letter writ to him , how in the Pulpit I said , Whosoeuer dee●es pestilenced ayre , earth bodyes to be in their owne nature infectious ; they deserued rather to be taught it in Bride-well with stripes , then out of the pulpitt with Argumentes . And yet this hath helped nothing . That the Plague ( that is , pestilenced ayre , earth bodyes ) should bee infectious naturally ( for we speak not against Gods providence , somtimes crossing nature , as once it hindered the Lyon from hurtinge the Asse , who otherwise according to his devouring nature , killed the disobedient Ryder , 1. King. 13. but we speake of the nature of the corruption it selfe ) it can not be marvayled at or gaynesayd , when as we finde and graunt , inferiour diseases amongst mankind & beastes to be readily and sharply infectious , and ordinarily to be prevented & healed by naturall remedy . To particularize them are over-lothsom and vnnecessary this discourse . If thou say , thou hast conversed nearly with such as haue bene p●stilenced , and yet that way vntouched : I answer , so haue I , not by way of tempting God , but in way of discharging holy & necessary duty , and also I ( with all my famely somtymes so imployde ) vntouched that way . That this fell out , it is not because there was no contagion in such pestilenced persons , but because God bridled it , that wee so survi●●ing , might speak of his wonderfull workes , and laud him for his mercies . Of this naturall Pest , the Phisitians and Clarkes of Nature , thus write : * The cause of the Generall pestilence , whiche indifferently attaynteth all sortes of men , is the Ayre which we sucke , that hath in it self a corrupt and venemous seede , which we draw with our●in breathing . By which ayre , Hipocrates doubtles meant not Only the common ayre element all investing all bodyes , but also the Ayre fluctuated ( as Winde ) from out of pestilenced bodyes . Were it not for such Gust and Touch , we need not to feare to converse nearely with such as be taynted with Morbo Gallico , and other such peculiar peccatorious maladies . But for this worke of nature , I leaue to the Reverend Studentes of natures secretes ; contenting my selfe only with this , that I know no learned Divine , to be heerein contrary minded . And every Maister is to be heeded in his owne Faculty . Quere . Can the Angels stroke by som essentiall marke be differenced from the Taint of naturall corruption ? CHAP. V. Answ FOr my part I see no such assured ma●ke . The blew hand and blew spots ( commonly called Gods tokens , and whereof I yet can heare no Phisitian to giue a reason , and therefore they leaue them as vnphysicall , although I take it an acquaintance of mine in the Citie was restored of the second ) they seeme to be differenced from the other , and the first in a speciall maner to put vs in minde of the Angell smyting . And whereas now of late , many are killed vp ( as report goeth ) without having vpon them , either sore or former markes , as if the Lord would giue vs no signe by reason of passed abuse of signes , it might seeme to administer an essentiall marke ; but seeing that cannot be called an essentiall differencing marke , which either holdeth not in all so smitten , or which falleth out besides in another kind of plague ( and contrary thereto , I haue no assurance ) I leaue it with my ignorance : and instead of exquiring , I reverence before the Lord , crying out , ô the depth of his iudgments , his wayes are past finding out . One defineth the plague to be , A stroke of Divine anger for the ●●nnes of mankind . So are a thousand maladies more , and all stripes inflicted on mankind for sinne ; and so the Definition a meere Genus without his Differentia , vttering what is common to all maladies , but nothing formall to the Pestilence whereof he disputeth . Such a definition I could frame to the Angels stroke , but then I should be as iustly derided for it , as he was reported in a leafe or two , vniustly to impeach my iudgment of the Pestilence , Physico , Physica ; vt Theologo , theologia . The cause why God hath not revealed to vs a sufficient Difference , as it may well grow from our sinne , so it teacheth vs in such estate to vse and reverently to esteeme of , both Phisicall and Spirituall remedies ; least fayling in one , we be iudged for that one ; and in neglecting neither , we may haue a good conscience in both . And from this consideration it was , that I not only taught and prayed , but also ( all the time of Pestilence ) did vse Phisicke my selfe , propounding it also to my family , & som other acquaintance . * all the creatures of God are good , and nothing to be refused , if it be receaved with thankes-giving ; for it is sanctified by the Word of God and Prayer . And seeing the Angels stroke doeth leaue behind it , bodies wounded to death ( howsoever that stroke , beget not the like naturally in another ; more then the stroke of God vpon Ananias a●d Saphira infected the by-standers and porters , Act. 5. ) yet seeing the Elements in such bodies resolue all into hatefull putrifaction , it should be ( at the least , seeme to others ) an Act over presumptious to gaine say the vse of naturall preservatiue and medicine . Quere . Doth the 91. Psalme propound deliverance from the Pestilence DEBER , to som sorte of people ? CHAP. VI. Answ. THat it doth at large , as the learned Mollerus thus writeth vpon the third verse ; Eos qui fide certa in Deum recūbereut tut●s fore à pestis sevitia affirmat , the Propher avoucheth that they shal be safe from the Pests cruelty , which rest vpon God with a sure faith . To him take another writers testimonie sent out this last Pest-time . His words are these : How might God make vs a more excellent and fayrer promise , then that he promiseth to deliver from the Pestilence , vs that be his Children , and that we need not to be afraide thereof , though a thousand dye of the same at our left-side , and ten thousand at our right-side ; yet shall it not reach vnto vs , If we do but beleeue the promise , and let it be our speare and shield . So farre He. Of such a beleever , Chrisostome thus writeth : Securus habitat at in terra & prolixam vitam inveniet , he shall dwell secure in the earth and finde long life . Afterwa●des He tels how this is done : totum hoe fit per spem , hope in God bringes all this about . Other witnesses might easily be produced , but these shall suffice to shew , that very vnadvised they were , that said , it was Claphams sole fancie , to conclude any deliverance from the plague , from Psalme 91. though ( being learned ) they might from the reverend Tremellius and Iuniu● their notes thereon , haue reformed their iudgment . Specially if therewith they had conferred Bezaes argument vpon the 9● . Psalme , attributing much there to Mollerus , desiring the● also Divines not to take in hand that disputation ( which ought to be sent to the Scholes of Phisitians ) whither the Pestilence be contagious or no ; but rather to beate into the mindes of men , the doctrine which is so necessarie and godly set forth in this Psalme . So farre He. But reading not onlie the promise in Leviticus 26. and Deut. 28. made to the obedient , so well as crosses and cursses to the disobedient : and hearing also the Apostle teach Timothie , in 1. Epistle 4. chap. That godlines is profitable to all things , which hath the promise of the life present , and of that is to come : and David such an interpretor of the Law as therewith ( so well as Moses ) secretly delivering the spirituall benedictions vnder corporall blessings , and not the one but both : my adverse-brethren having read all this , I wonder in what other sense they could read and vnderstand the Psalme . Som new fangled sense it must needs be . Let any such one now smite his hand on his thighe , and say , what haue I don ? If they had read only the vulgare Latine translation , which ( following the Greeke , not the Origenall ) doth in Psalm . 91. and 3. verse , read verbum asperum , a sharpe word , in stead of Noysome Pestilence ▪ and in the 6. verse Negotium busines , for Pestilence , then they in the ignorance of the Originall , might haue intended a deliverance from sharpe slaundering tongues , and from wordly businesses or molestations , As doth thē Papisticall Iansenius . And yet if they had done so , they had run vpō a doctrine which they would seeme to avoid , namely a deliverance from temporary evils , & that from such-ones , as Believers are no more freed from , thē Middeber hauoth ( turned of Frier Felix and approved of Pope Leo the tenth A Peste pravitatum . l. confrionum ▪ ) from the noysome Pestilence . This chapter then I will finish with Iohn Campensis , his Paraphrase Englished here and printed Anno Domini 1539. The wordes be these on Psalme 91. 9. It is not for naught then , that I put my confidence in the Lord. Therefore who so ever thou be that hast vnderstanding , set the Lord ( whiche is aboue al things ) afore thine eyes as ● most trusty refuge ; which if thou do , I that write these things dare bee bold to promise thee , that there shal never any suddain evill happē to thee , & that ther shall no plague v●xe thine houshold . So far his Paraphrasis in the person of David . Quere . What Faith is it , which the 91. Psalme propoundeth for apprehending such deliverance ? CHAP. VII . Ans. FIrst I will propound the sortes of Faith. For though it bee said of the Apostle in the Epistle to the Ephesians and 4. Chapter , There is one body , one Spirit , one hope , one Lord , one Faith , he meaneth not that there be no moe sortes in any sence : seeing besides the one body mysticall of Christ , there is another of Antichrist . Besides that one Spirit which giveth life to the Church , the aforesaide body , there is another Spirit , that breatheth in the Synagogue of Satan , & many Spirites rationall , &c. So , besides that one , hope , which is the Ancker-hold of the true Church , there is another of the false . And besides that one , Faith , which apprehends Christ vnto eternal life , there is a second Faith , termed Historicall , which is that Saint Iames speakes of , whē he sayeth ; Thou Believes ( or thou Faithes ) that there is one God , thou dost well , The Devils beleeve , and tremble . Such , Believing the Bibles history to be true , the wicked haue in commō with the Godly . A third faith , ther is , termed Miraculous , by reason wonderme●tes are thereby effected , whereof the Apostle speaketh in 1. Corin. 13. 2. If I had all faith ( that is as Beza well noteth , the whole of this kinde of faith ) so that I could remooue mountaynes , &c. And this faith also the wicked haue in comon with the Godly . There is another fatth termed Temporary , whereof the Apostle speaketh in 1. Tim. 4. 1. when he saith , That in the latter tymes som shall Apostate from the Faith ; that is shall fall away from the Ghospell , sometymes meant by faith : for from the first faith abouesaid , there is no fallinge away , no more then from Election . And this kinde of temporary faith is peculiar to som Reprobate , speaking only of mans-estate since Adams fall . Otherwise in the time of Innocency , Adam had faith touching the Trinitie , their workes and goodnes ( but not of the Son as a Saviour , for yet was no need , because no Sinne ) from the soundnes of which faith he [ écousios ] frankly and freely fell , Admitting a right hard conceypt of God , till hee was restored ( more miraculouslie then was Hezekiah ) to the same and a more Excellent Faith touching a seede ( not seedes ) which should arise from woman , for destroying the workes of Satan . Of these 4 sortes of Fayth or Beliefe , the first is of an Eternall nature , of a grayne or cranell growing in fine to a Tree , having the Roote grounded in Christ. But as the Vine riseth by meane proppes , so this faith ariseth Gradatim , som and som by temporarie favoures and promises of this life ; as may appeare thorough-out Moses , who by such Shadowes leades vs to the Substance . In which respect , I approve the distinction of Faith Temporarie , and faith Eternal ; not called Temporarie for that it selfe indureth for a tyme , so much as for the Obiect , it eyeth and apprehendeth , which is som temporary promise , and blessing : as also the other Eternall , for the eternall promises and blessings , it eyeth , apprehendeth , and holdeth . Both of them meet in the Elect , as two eyes in the soule , to see by , but often times ( as were Leahs eyes ) very tender : yea , with the poore man in the Ghospell , do often behold mē but as Trees : which caused another to cry , I beleue , Lord , help my vnbelief . In this distinction of Eternall and Temporary Faith I here rest as fittest to the present purpose , as also to the meaning of such writers as already I haue vrged , and againe must vrge . My Answer so to the second question is , that both these sortes of faith are commended and called for in the 91. Psalme . The Temporarie is propounded in the first sence , & according to the Letter . The Eternall and Iustifying Faith , in the second sence , and according to the myster●e . The first is the Shell , the second is the Cranell ▪ 〈◊〉 having the promise of both , and both the gift of God , David could teach no otherwise , seeing Moses gaue him his Text from Levit. 26. and Deut. 28. and can be construed no otherwise . Our Saviour sends his hearers to Moses for triall of his wordes and workes ; and in Moses they could never be found , but by seeking a mystery in his Historie ; a Spirit in his letter ; a substāce in his shadowe , an eternall blessing cōveyed vnder a Temporarie . They that teach otherwise , must frame a man of only soule or only body ; or invent a Christ with the Familistes , that hath litle or nothing to do with the body . When our Saviour sayth , All things are possible to him that beleeveth , doth he by All things , meane only the things of the soule ? no , he meaneth also , what so ever may be comfortable to the body . And in that place the point is cleared , seeing by the Fathers faith , the Child then became dispossessed of an vncleane Spirit ; that bodily good being denied vpon his state of incredulitie . A cloude of witnesses haue their faith extolled in Hebrues 11. and for what ? specially or at the first●hand , for apprehending temporary deliverances , though sealing vnto them a Greater . * Daniell so stopped the Lyons mouthes . Ananias , Azari and Misael did quench the violence of fire : David by faith escaped the sword ; Samson of weake , was made strong , &c. But what saith a writer authorised by the Sea of London hereto ? He shall giue in both Demaund and Answere . I demand ( quoth he ) whither Gods Ministers , and good people now , may not receaue as great mercies and blessings ( aswell corporall as spirituall ) by faith , as the people of the Iewes did , when Christ was conversant vpon the earth ? We know his knowledge , his love , his mercies are not diminished or chaunged ; his power and might is the same & more glorified . Surely , then , that which letteth the free course of his graces and mercies from vs , must be in our selues , Ignorance , hardnes of heart , and great Infidelity . So farre He. If now Infidelitie hinder the course of corporeall blessings ; yea , of so great blessings as were vouchsafed to peoples bodyes in our Saviours time , then necessarily it followeth , that the Lord in 91. Psalme , & any other such place , doth make such promise . And this was it , which mooved another last pest●tymes to write thus : “ If there he now such a faith as giveth credence vnto God , be shall preserue him from wicked imaginatio●s and evill sicknesses . Thus Clapham in Nothing , wil be found odd , & singular : let the Accusers therefore be abashed , and leaue of their vnthriving transgression . Quere . Are they then to be held faithles that dye of the Pestilence ? CHAP. VIII . Answ IT hath bene reported , that Clapham should teach , that such so dying , had no Faith. Hearke what his wordes be wherevpon such bruite was raysed . In his said Epistles fourth Section he writes thus : But seeing the Lord promiseth deliverance from the plague , to all such as rest vnder his winges , & walke in his way , it may be asked how comes it to passe , that som Believers dy of the Pestilēce ? The answere then is thus there made : The Lords promise beeing ever fast to the Beleever ( for he is faithfull that hath promised ) There is in Beleevers so dying , waant of faith , for apprehēding this particular delivrance , this temporarie mercy : though they haue not lacked faith , for their eternall iustification , and finall salvation , by vertue whereof their flesh resteth in hope of an happy resurrection , and their spirit is gone to God that gave it . So farre There . In them wordes is the former question plainly resolved ; namely , One may dy of the Pestilence , having notwithstanding true faith in Christ , to their eternall Iustification , & Salvation : but such a one so dying , wanteth that faith , whereby that particular temporary deliverance might also haue been had . It is not said , that they haue No Faith ( for the contrary is affirmed , namely , that such a one may haue true Iustifying Faith ) but that in such a one , there was A want of faith , for apprehending this Particular deliverāce , this temporary mercy : the veritie whereof may appeare , by that which hath been said afore , but here shal be vrged further . Had such so dying , such faith , for apprehending , that temporary deliuerance ? If they had it , and yet so dyed , it were to make God a deceaver : for such faith , so well as Iustifying Faith , is the gift of God. I graunt that such a one , may haue som swimming conceipt , of deliverance , as a Reprobate may haue , his vnrooted conceipt , of soules salvation ) but virtually & truly , such faith they had not : for God gives not faith , without the thing faithed . * Walke before me ( saith he ) and be thou vpright , I am EL-Shaddi , the strong God , All-sufficient , ●or Answering thy faith and obedience . And this was it , which caused our Saviour in the Ghospell still to say , According to thy faith be it . If God in his Iustice , “ do aunswere the wicked , according to the Idol-inventions in their own heart , even to the brawning of them , in their witchery superstitions ; what mravayle is it , though the same God in his mercy , do answere his Children , according to his owne grace , wrought in their hearts , by his owne spirit ? But let vs heare , one speake authorized from the Sea of London . In Psalme 91. it is thus : The Plague shall not come neere thee . It may be demaunded ( saith he ) how this can be true , for that we read both in Elder ages , and s●e dayly , that the Pestilence , where it is sent , doth not only come neare the Godly , but also smites dead , &c. The answer ( saith he ) is this , that either they fayle , in the * Particular faith in Gods providence , so much commēded , and Required in this Psalme , 91. or they keepe not within the boundes of their callings . So farre He with authoritie , but in me , it must be a Heresie . He saith such faith for deliverance , is required in Psalme 91. And many of our Cleargie haue deried it in me . If faith , for deliuerance from Pestilence , bee not in every Christian , Required , why is our Church [ in the Collect on Trinitie Sunday ] inioyned to pray against All adversitie ; as also in the Letany to pray directly thus : From the Pestilence good Lord deliuer vs ? Al true prayer , is to be made in Faith ; ( for what is not of faith , is sinne ) and as Saint Iames vrgeth , in chap. 1. 6. to bee made without wavering , as we would haue assurance , to obtayne our request . This doctrine so , s● is the doctrine of the Heads of our Church , enioyned vnder the payne of Excommunication ; and may not Clapham teach it without inprisonment ? As also in ferre necessarily therevpon , that in the lacke of such faith , the very Elect , may iustly perish of the Pestilence ? Yea , that the lacke of such sayth , is cause of any Adversitie inflicted vpon vs ? Vnfold this Riddle that can , for I can not . Augustine is bold ( and the scriptures so teach him ) to impute the correctorie cutting off of Moses his lyfe before he came into the promised lande , to Titubatio Fides , the stumbling of fayth . And no marvayle that lacke of such fayth , should put away temporarie favoures , when as it is said of our Savior ( in whom wantes neither Habilitie nor Will ) that he did not many great workes , in his owne coūtrey● for their vnbeliefes sake , Math. 13. 58. What doth all this doctrine tend vnto , but to the humbling of vs in our wantes , who haue made our selues vnworthy of , and vnsufficient to apprehend promise temporarie , so well as that is of an eternall nature ; as also , to the iustifying of God in all his proceedings ? The contrary doctrine causeth man to arrogate to much to him selfe , and to giue vnto God to little . But let vs heare how another Divine writt last Pest time : “ He having said there be two sortes of death , the one after the * comon course of nature ; the other before the time ( stumble not at the latter phrase , for the * scriptures approve it ) of this latter he thus saith : Another way , death may happen to a man before the tyme , by reason of his great and grievous sinnes , as the Lord hath threatned by Moses , that If his commaundements be not kept , he will cause Pestilence to raigne : Whereout it is certayne , that when they be kept , the Plague bydeth out . Likewise saith the Lord in the Commandements , Honor thy Father and Mother , &c. out of the which it is certayne , that his life , which doth them not , shal be shortned . Afterwards , the same Writer speaking of the promise in the 91. Psalme , he addes thus : Of this vntimely Death only speaketh this Psalme , and promiseth the faith full Christian men , that they shal be free from it . For frō the right appointed death , into the which we haue consented in Baptisme , we neither can nor shal be deliuered . Wherefore if a vertuous Christian man dy of the plague , it is certainly his very houre appointed him of God , which he cannot prevent . But doubtles , there dy of it many sinners also beside , which might well live longer if they repented . So farre He. From whose wordes the collection is evident , namely , that none dy of the plague sent out from God , but vpon their disobedience , be they Believers or Sinners . And then every Divine must graunt , that Error in Fact proceedeth from error in Faith ; as from want of faith exhibited in his threatnings or promises . Let this my Iudgement then remayne good by Authoritie from Scripture , from Writers , and the imposed Obedience of the Church of England , how so ever poo●e I , must therefore be derided , slaundered , oppressed . Quere● Haue the wicked then at any time such a Faith , as whereby they be delivered from the Pestil●nce ? CHAP. IX . Answ. THis d●maund hath his Answere , before in the seaventh Chapter , namely , that the wicked may bee possessed of any kinde of Faith , saving that which we call the Iustifying Faith , the Faith whereby the eternall saving promisses are apprehended . “ The wicked may cast out Devills , worke miracles , and what not , that bringes with it onlie som temporarie blessing ? but all this not to be so reioyced in , as to haue the Name writtē in Heavē . Here I could note ( which is not much observed ) that Pharaoh . Nech● the vncircūcised King of Aegypt , was countenanced of God by faith in a temporarie ; what time the godly Iosiah King of Iudah , was checked by vnexpected death for not believing , Pharaoh-Necho , though he no Prophet nor Prophets sonne ; nor we heare not by what meanes hee had such skill ; but I passe by it : only let it check all sortes of infidelitie in vs. And because this position is vniversally graunted of all sortes of Divines ( be their Sect what it shall ) it shall not neede heere any discourse . In my traduced Epistle and Section 4. I say of the wicked escaping in middest of strongest Pestilence , First , it is not because they have any promise , but because it pleaseth God both to them and vs , to be in many things , many times better then his promise . So I speake of the wicked in generall for their escape , as also of any promise in scripture , as vnto them not belonging , that is properly and blessedly . Afterwardes in the same Section I adde . Secondly , the wicked so escaping are ordinarily such as haue walked boldly thorough the Sicknes , bragging of their faith in God , touching deliuerance frō the Pestilence ; shewing plainly , that they had of faith in God for apprehending promise of deliuerance , though they have not had faith for apprehending things spirituall and eternall . So far . And herein appeareth , that the conclusion is inferred , not in respect of all wicked escaping in middest of the pests-heat , but of some certaine wicked , namely , such as gloried first in their hope and trust , walking thorough it without feare . Now their speach & behaviour compared with the Event ( & the 91. psalme propounding a tempo●rarie cover , to such as had hope in God ) what shall let ( seeing I can iudge but by externalls ) that I may not thinke such to haue had that faith , which apprehendeth that temporarie . True it is , that all promises in proprietie and blessedly , are made to the children of God ( whither we respect Christ the sonne of God by nature , or the sanctified mankind , the sonnes of God by Adoption ) but yet it followeth not , that therefore ; God cōmunicateh none of the things so promised to the wicked . God hath commaunded both sortes of Faith to goe togither ( the one for the good of the body , the other for the soule , and sinne it is to parte them ) but yet , as he is called * the Saviour of all men , specially of the belieuers : so , hee saueth the wicked in somti●es of affliction , and vouchsaffeth his temporarie Sunne and rayne to pleasure and profit them . For there is no grace that can be seuered from sanctification ( as may be seene in Balaam , Saul , Iehu , Iscariot , &c. ) but it may be found with the wicked , be it corporeall or spirituall . If we say ; that the Lords disposing of Temporaries , are Then There , and To whome , he will I answere , ●uen so is the disposing of Eternals , Then , There and To whome hee will : for as the wind bloweth so the Spirit worketh at his pleasure , as our Sauiour teacheth the vnlearned Rabbin Nichodemus in Saint Iohus 3. chapter . How soeuer then my Adversaries wish it . This their wind shakes no Hauour . Quere . Is it lawfull for Inhabitants to fly the place of their Habitation , during such time , as the Pestilence there raignet● ? CHAP. X. Answ. SOm look that I should say yea , such as haue at such times giuen them selues voluntarily to Flight . But would they haue me graunt that● Absurdum Pecus pecc●tor , There is no beast to the sinner . Graunt that liberty and then ( to the exposing of all , to Rogues-ruine , housses , townes , cities , and at this time , the greatest parte of this kingdom ) must be dispeopled and left as cursed Ierush●●lem , desolate . Consider then the Absurditie of that concession . No common wealths● man will euer graunt that ; nor any desire it , that be not madde . May none then departe ? To hold That ( it may be ) would prooue an Errour of the right hand , as the other of the left . Salomon forbids vs to be * ouer-iust & ouer-wise ; so well as ouer-wicked & ouer-foolish . Least I should seeme partiall , let vs heare som others speake . And first to aunticnt Eusebius , who handled the Churches historie 13. hundred yeares since . Hee giues vs an Epistle , written by Dionisius the Episcop of Alexandria in Aegipt , running thus , as a Doctor of our owne hath turned the Greek . Many of our Brethren ( saith Dionisius ) by , reason of their great loue and brotherly charitie , spared not them selues , cleaued one to another , visited the sicke , without wearines or head-taking , attended vpon them diligently cured them in Christ which cost them their liues ; and being full of other mens maladies , tooke the infection of their neighbours ; translated ( of their own accord ) the sorowes of others vpon them selues , cured and confirmed other sick persons , and dyed most willingly themselues , fulfilling in deed the common saying , only friendship is always to beretained : and departing this life , they seemed the of-scourings of others . In this sorte , the best of our Bretheren departed this life ( whereof som were Ministers and som Deacons ) in great reuerence among the common people : so that this kind of death , for the Piety & strength of Faith , may seeme to differ nothing from Martyrdome . for they tooke the dead bodyes of the Saintes , whose brestes , and hands , and faces layd vpwardes , and closed their eyes , shut their mouthes , and ioyntly with one accord , being like affectioned , Embraced them , washed them , & prepared their Funeralls . In a little while after , they enioyed the like them selues . For that the living continually traced the steppes of the dead . But among the Heathen , all fell out the contrarie . For scarse had the Pestilence taken place amongest them , but they contraried them selues , and fledde from their most friendly and dearest friendes . They threw them halfe dead into the streetes ; the dead they left vnburied , to be devoured of dogges ; to the end they might avoyde the partaking and felowship of death ; which for all that they could devise , They could not escape . So farre Eusebius . From this recorde of Eusebi●● , besides other thinges , I wish these pointes to be observed : First , it was helde piety , a worke of faith , charitie , glorious as Martyrdome , to stand by it , doing service one to another , even to the death and buriall . Secondly , that the persons so holily imployde , were Ministers , Deacons and others . As for the Heathen set in an Antithesis ; First , they fly one from another , euen from their dearest friends , exposing the dead to prophane violation . Secondly , for all their flying so , Gods hande did overtake them : Such being the iudgment and practise of the Church in them purer tymes : and such was the behaviour of the Heathen ; iudge nowe , who last pest-tyme walked as the Christians , and who as the Heathen . But let vs heare some what out of a Sermon printed last pest-time . His wordes are these : * Vnwisely , and vnchristianly they doe , that out of inordinate feare of this plague , leaue their calling and office , malitiously withdrawing the loue , helpe , & faithfulnes , which they out of Gods Commaundement , are bound to shew vnto their neighbours ; and so do sinne greevously against the Commaundement of God. For certainly they do but stirre vp the wrath of God more earnestly against them selues , that he may the sooner take holde vppon them , and pluck them away with this plague . For men may heare on every side , that som do shunne and fly , not only the sicke , but also the whole . Yea , that which is more foolishnes , even the platters and Candlestickes which came out of straunge houses , as though death did surely sticke therein . And out of such fo●de childish feare it cometh , that not only som sick persons be suffered to dy without any keeping , help and comfort ; but that Women also great with childe , are forsaken in their most neede ; for at such tymes , few or none will come vnto them . Yea , a man may heare also , that the Children forsake their Fathers , & Mothers ; and one houshold body keepeth him selfe from another , and sheweth no loue vnto him ; whiche nevertheles he would be glad to be shewed vnto him selfe , if he lay in like necessitie . So farre He. Vnto the trueth of whose complainte , the very Poets them selues haue subscribed , in variable Pamphlets published amongst vs at this day . To these let me adde a Doctor of Physicke his testimonie ; printed after the former : “ It remayneth ( saith he ) that acknowledging the Pestes contagion , we notwithstanding ( who are Christians ) carefully avoyd that Faithles and Paganish fearefulnes , whereby wee are made to breake all the bondes of Religion , Consanguinitie , aliance , Friendship , and Policie : the Husbande forsaking and abandoning his deare Wife ; The Parentes their Children : to sincke , or swimme ; the Pastor exposing his flocke to euery devouring Wolfe ; and the Magistrate his people vnder his charge , to all confusion and disorder . We are apt to rushe into extremities . This were Incidere in Scillam , whilst we would vitare charibdim , to avoyd one evill , and commit as great or greater . He is to be reputed a grounded & discreet Christian , who as he will not rush rashly into every infected and visited house , without iust cause , warrant or calling ; so , when he is called , or tyed by any bonde of Pietie , nature , or Policy , he will not forsake his Station , or detract and fore● slow any dutie or office ; though the performance thereof be with Evident danger of health , goods , or lyfe it selfe . So farre He. What haue I taught more in this matter , that I must bee made A Gazing-stocke to Angells and men ? Looke into the last Section of my traduced Epistle , and if ( eyther by exhorting to dutie , or dehorting from breach of datie ) I haue said more ( yea , but so much ) then Lett man haue no mercy on me . From the Lords loue and lenitie , I there exhort to coniunct and mutuall humiliation ; in checking some others for abusing the scripture in Levitic . 13. touching Leprosie , for vpholding their Irregular Flight : and if an Authori●ed Divine may not doe this , Actum erit ● Ministerio , our Ministerie will bee of small reckoning . For my doctrine there of the Leprosie , I leaue it to be tryed by Gods worde , for already it is vnder the tryall of the Bishops sworde . Only heere thus much . 1. The Leper was not put off ; till his disease were throughly seene , tryed and censured . But our sicknes are shaken off without tryall : & often tymes vpon false suppositiôn . 2. The Priest then was tyed by dutie , to take such tryall . But the Priest ordinarily with vs , is of the rest , furthest from that ; shaking off not only the sicke , but the sound also . 3. The Priest and people got the Leper conveyed to some place apart , providing sufficiently for him , that so his lothsom body might bring no grievance to the Congregation . But the most of our Priestes and people haue beene so farre from convaying forth the sick so provided ; as they rather haue put out them selues , providing for themselues , and leaving the sick behinde them . 4. The Leprous house and garment came also vnder the Priestes tryall and censure : will our Priestes do the like ? I will hardly beleeue it , till I see it . 5. The Leprous garmentes were to be burnt , and the houses pulled downe : will they deale so with pestilenced houses and garmentes ? Then downe with all England . Haue I not ( these circumstances remembred ) had iust cause to complayne of abuse committed against the Ceremoniall law of Leprosie ? Sub Iudice lis sit , Let the Church of God all abroad iudge it . As for any Rules of Politicall decency , or safetie to be drawen frō Levit. 13. or any other scripture , nether haue I ( nor I think any scholler ) ever excepted against . And as farre from my thought it was Contemptuously herein to oppose vnto the doctrine of Leprosie published in the booke of Orders for the Wednesdayes Fast : besides that my said Epistle was published before that book , som dayes , if not weeks , at least in my iudgement ( as they haue vnder my hand and oth ) nor could I euer from Pawles Church-yard , or otherwise learne the contrarie . But inough of that Parenthesis . When men be vnwilling Tolay downe their liues for their Brethren , to giue their liues for their flocke ; to preferre bodies to soules , & eternall life to temporarie , what Law of God & man will bind them ? What evasions will not be devised ? And what transgression will not of such be iustified ; euen somtymes to the harming of such , as haue beene conscionable obseruers of the Law ? This chapter then I will finish with other mens wordes . * One saith thus : Let not Gentlemen and rich Citizens by flying ( vnlesse they fly likewise frō their sinnes ) thinke to escape scot-free . Another writes thus : “ It is a great shame for a Christian man to be afrayde of the plague of pestilence , as to fly from them that he is bound to serue by Gods commaundement . Another writes thus : * They that fly for meare feare , ought to acknowledge their want of faith , and to bewayle it , as those that consider neither of them selues , nor of the hand of God that stricketh ; perswading them selues , that staying is the only daunger , and that flyinge is the only meane to escape . Such men do as litle Children , that flye from the Fathers Rodde , and so make him more angrie . Againe another writes so : They must summon them selues vnto the iudgement feate of God , and looke on the plague , as on the messenger of Gods wrath , which can not be avoyded with change of place , but by repentance and amendment of life . So farre they . From such authorised sentences , let the Reader collect , that howso ever all departure be not gayn-sayed , yet no such departure is graūted , as whereby Relatiue duties be omitted and cast aside , or Barbanitie may ensue : for the least ( euill may not be done , to the ende that good may come thereby ) for to such ( saith the Apostle ) “ Damnation is iust . * From the beginning of the world God knoweth all his workes : and therefore neither needeth nor craueth , nor alloweth , the helpe of our false finger . Let vs striue in all estates to be helpefull one to another , and blessed is that servant , who when his maister Christ cometh , is found so doing . Dixi. Epilogue . EQuall is that Pentameter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euery forced busines , is grievous . Almost a yeare is passed , at the penning hereof . So long forbearance , was much and onerous ; specially in so even a cause . If my Aduersaries scorpions , haue by lashing enforced this Cry , and thou thereby bettered , Deo gratias , giue God the prayse , who out of a flint can fetch fier ; and of stones , rayse vp children to Abraham . Meane tyme , be assured , it had beene more ease for me , not to haue beene so vrged . But though I were slaine , I must ( with Iob ) hold fast myne innocencie . Innocency ; By how much the more it is innoeencie , by so much the more I should ( by silence ) haue borne false witnes against God , his Church , and myne owne soule . But if it bee remembred , what horride reportes , were scattered abroad of me , both touching Fact , and matter of Faith , notwithstanding all orderly suites , and protestations , subscriptorie , and iuramentall ; yea , against the tendering Royal purpose , of our Soueraigne : to the possessing of Magistrates eares with vntruthes , to the perverting of Ministers , and people ; for bending all against me , and so the sword of Gods holy Angell ( “ yet vn-sheathed ) gainst all ; damming vp the course of my Ministerie , cutting of my bodies liberty ; propounding my life to daunger ; breaking the heart of my family , consumed the substance I had paynefully earned : to the gladding of fooes , sadding of friends , procuring murmurations , &c. and al for praying , preaching , visiting , and good-doing , to all sortes , pestilenced : when almost none els would ; if all this be layd to heart , am I Iron , that I should not feele ; or am I lead , that I should not sound ? Nay is it reasonable ( though I bee therefore cōmitted close prisoner , yea , should dy the death ) but I should speak , and write , for clearing of myne innocencie ? Wherein I haue fayled ( and who is it , that in nothing sinneth not ) thou that art stronger , helpe to sustayne me : at least , simpathize so my estate , as I may be helped , by thy feeling and harty prayers . And so with reference of my cause to the iudgement of God , his Church in England , Scotland , France , Ireland , and wheresoeuer , I end . This 18. of September , 1604. The Lord most vnworthy HENOCH CLAPHAM . A Letter to a friend . YOu desire to heare by what Law , I was committed , and so am still continued in prison ? I protest , in the presence of God , I know not , by what Law , all this is done , There is a Law , that toucheth som , concerning iudgement and doctrine of the Pestilence . It is layd downe in the booke called the Queenes Orders for the Pestilence : I speake of our late sweet Soveraigne , now gone vnto God. The same booke since ( as I take it ) was published last pest-tyme , in his Maiesties name , and this is it verbatim . Order 16. Item if there be any person , Ecclesiasticall or Lay , that should hold , and publish any opinions , ( as in som places report is made ) that it is a vayne thing , to forbeare , to resorte to the infected : or that it is not charitable , to forbid the same ; pretending that no person shall dy , but at their time prefixed , such persons shall not only be reprehended , but by order of the Bishop , ( If they bee Ecclesiasticall , ) shal be forbidden to preach : and being Lay , shal be also enioyned to forbeare , to vtter such daungerous opinions , vpon payne of imprisonment ; which shal be executed , if they shall perseuere in that errour . And yet it shall appeare manifestly , by these Orders , that according to Christian charitie , no persons of the meanest degree , shal be left without succour and relief . Admitt now , I had bene coulpable , of such doctrine : my punishment should not haue bene imprisonment , but som inhibition , to preach . But , as may appeare , by all my writings , I am cleared from all such imputation : and so no Law ( that yet I can heare of ) in this matter , violated of me . His Maiestie commaunded , I should be proceeded withall ; By the Law , intending , that there was a Law to cleare me , or condemne me : and yet ( as you heare ) I am kept still in bondes , only vpon my L. of London commaund , ( not vpon any Law Civill , or Ecclesiasticall , once spoken of ) others of the Hy-Commission vnited with him therein , who ( I suppose ) dare not , easilie , be in any thing , vnto him , repugnant : and he having imprisoned me , before he truely vnderstood the cause , doeth thus goe about to make good his imprisonmēt , by wincking at the truth of the cause , seeming to plague me for the contrary . This may suffice , for your question ; wherewith I end , desiring Your harty prayers vnto God , for my good : To whose saving mercies also , I referre you and your Studies . Yours HE. CL. Another Letter . BEloued ; I haue maruailed , what may be the cause of your walking thus those . If because of my daily repaire vnto the Lords visited people , som moneths since you fear to com near me , you must vnderstand , that I haue bene ayred in prison these ten moneths . But in your iudgement ( it may be ) a man may travatle of the plague , beyond a womans 4● weekes . In deed the old womans fable is , that the plague will lye 7 years in a mouse hole , and then come out . That Aphorisme ( it is like ) was cause ( as hath eftsoones bene reported ) that a neare preacher , newly beneficed , did plaister the walles faire , tempering the morter with vinger , [ “ Eamque ob rem , Medici peste grassante , cum in cibo , tum in potu , acc●ivsum mirificè commendant ] but for all that , his hourse was scarfe fimished , before he with plentie of Gods tokens vpon him , so well as his predecessour , was buried . But if I may coniecture by your pulse , you feare to bee knowen my friend , whil● I am in bonds . An vngodly feare , to bee ashamed of well doing . Such irregular walking , may cause me to call in question , whether ever you were a true friend , seeing one of Gods Canons runns thus : * A friend loueth at all times , and a brother is borne for adversite . Besides , that such keeping aloof ( worse then that of Nicodemus , for he came by night ) it weakens Neophyts , and str●ngthens the hands of the adversarie . Would you , in like case , be so walked with ? Do as you would be done to . In the beginning , you kept of , for som such cause , but now you are impeded about Episcopall Canons , concluded by the Province of Canterburie : for though Yorkes prouince be by Proclamation , enioyned to vndergoe the same “ Rules , yet ( I vnderstand not ) that that Provinces voyce was called for ; and so vsed , as to the making of that Coū . ●ell Nationall , and one of the Canons , concludeth ( as I remēber ) that 〈◊〉 be the voyce of the Church of England , which hath bene vttered in ● Councell Nationall , not Provintiall . E●en as the Parliament 〈◊〉 Nationall , for that euery part of the Nation , hath his Speaker in it . If that be your Case , God and the King helpe you , for I can not . I am here for another gates testimonie , almost for sakē of you all as Singular : but if you would have first vnderstood me , and secondly your selues ; all that I did , was but a bringing of that doctrine , into distinct methode , which ( for the most part ) was taught over-confusedly . In so much as sundry that heard you teach two tymes , vpon that argument , could not conceaue , but that in the second Sermon , you were opposite to the first . If you had bene more comfortable to others , in their affliction , then doubtles you should not be so long destitute of comfort in any your afflictions , for faithfull is he that saith , The mercifull shall finde mercy . Make vpright steppes to your feet , and feare not an happy issue out of all tentations . And so with my hearty prayers to God for your good , I leaue you to his guidance , that neuer for sakes the faithfull . Your friend He. Cl. Courteous Reader let me craue in kindnes , That what faultes thou findest , may not bee imputed to the Authour : but meere ignorance and oversight in th● Publisher . Fare well . Pere Re● The Publisher and his Friend . Question . Is the Plague infectious , or no ? Answer . That is intricate , more then I know . To satisfie som-thing , I will not gr●dge , With some experimentes , then be thou iudg● . I. A sucking childe , suckt his mothers breast , Hauing a filter , 2. or 3. yeares elder at the least , The mother absented , the eldest out of thrall , Not car●ing for the yongest , any thing at all : The yongest liued , and survived , The eldest with the mother greeved and died . II. A man being marked with Gods tokens , Looking euery hour , when his heart would be broke● Hauing one child , loth to leaue behind him , Layed it 3. dayes and 3. nights in bed by him : The Father dyed , the child survived , And hath euer since prospered and thriued . III. A plague fore , within a spanne of a womans dugge , Whereat the little child , night and day did lugge , Som fortnight sick and sore , shee was all that while , The child in midst of mothers grief , at her did smile The mothers sore made whole , & so she mended , The child since neuer sick , nor with grief offended . Now my friend , if not my fo , Tell me , is the plague infectious , or no ? Qu. Is there any place in the Scripture , that vrgeth men to bee fo●ward in perfection , and striving to be perfect : Answer . Yes : Ye shall therfore be perfect , as your Father which is in heauen is perfect , Mat. 5. 48. Also the great commandement doth say : Loue the Lord thy God with all thy heart , & with all thy soule , and with all thy minde , and with all thy strength . This is the first and the great commandement . And the second is like vnto this : Thou shalt loue thy neighbour as thy selfe . On these two commandements hangeth the whole Law and the Prophetes . The whole Scripture is giuen by inspiration of God , and is profitatable to teach , to improue , to correct , and to instruct in righteousnes : That the Man of God may be absolute , being made perfect vnto all good workes , 2. Tim. 3. 16. 17. This is a straight gate , yet we are commaunded to striue to enter in at the straite gate , Luke 13. 24. Now he that despiseth the Teacher & vrger of this Doctrine , despiseth the Authour of the doctrine even Christ him selfe . Although no man can be perfect in this life , yet it is no reason that the mouth of the Oxe should be moozled , for treadinge out the corne before them : and telling men what they ought to bee , althogh he knoweth , that none can be perfect in this life , no more then a Cammell can goe through the eye of a needle , and though this be vnpossible to man , yet nothing is vnpossible to God. When thou art converted , strengthen thy Brethren . The God of peace that brought again from the dead our Lord Iesus the great shepheard of the sheepe ▪ through the blood of the everlasting covenant , make you perfect in all good workes , to do his will , working in you that which is pleasant in his sight , through Iesus Christ , to whom be praise for euer . AMEN . P. R. Notes, typically marginal, from the original text Notes for div A18922-e160 * Iohn . 8. 6. One made that aunswer . * Ergo no possession . Notes for div A18922-e300 “ Revel . 12. 10. * Anno Do : 1603. Novemb. ●4 “ 1604. Prover . 24. 11. 12. Leuit. 5. 1. Prou. 31. ● . Rom. 15. 30. &c. Notes for div A18922-e990 * Affirmando . Negando Distinguendo . Retorquendo . * They were 70. Hebrues that turned the law into greek , at the appointmēt of Ptolomy Philadelph the Egyptiā king , vnder whom Daniels people were capti●ed . Notes for div A18922-e1260 W. Cupper , on 2. Sam. 24. pag. 78. * Stephen Egerton . * Doct. Fran Hering in his Epist. to his Defence , &c. See H ▪ Hollands Spir. Preservatiue Pag. 36. Notes for div A18922-e1500 * D. Lodge in his booke of the Pestilence , cha . 1. “ Touching is of sundry natures . “ Bucer in Mat. 8. * W. Cupper on 2. Sam. 24. Iohn 5. “ Rom 12. 1 Galen in 1. lib. de temp . observed by Doct Katachius in Regimine sanitatis . “ W. Cupper on 2. Sā . 24. 147. * Roger Fēton in his spirituall Perfum● . Publisher . “ The Adding of 15. yeares to his life , and the sunne going back 10. degrees in the Diall of 〈◊〉 : without 〈◊〉 help , was 〈◊〉 raculous , 2. King. 20. 2● Isa. 38. 1. 〈◊〉 * Ma. Holland . * M. Cupper . Henricus Mollerus in Psalmo● . * Beza and others her● at home . H. Hol. sp●● preser . p. 33. Ia● . 2. 1. Notes for div A18922-e2810 * Publisher , was it not Doctor Andros that culled thē ? * Do ▪ Lod ▪ from Hipocrates de humana natur . Notes for div A18922-e3200 * 1 Tim● . 4 4● 5. Notes for div A18922-e3350 T. C. on Psalm 91. Chris. on Psalm . 91. Frater Feli● his translation on th● Psalme . Notes for div A18922-e3840 Iame●● . 15 Beza on 1. Cor. 1. 13. Hebrues 10 26. Eternall or iustifying Faith. Temporarie Faith. Mark 9. 2● . * Hebr ▪ 11. 33. &c. H. Hollāds sp . preserva . “ T. C. o● Psal. 91● Notes for div A18922-e4540 Psal 91. * Gen. 17. 1. “ Ezek. 14 ▪ 3 ▪ &c. H. Hollands spir preser . pag. 85. 86. * This ter● was flouted , and yet not in myne but in Ma. Hollands book● Augustin on psa . 106. “ T. C. on psal . 91. * Num. 16. 29. * Eccles. 7. 19. Psal● 55. 23. Luke 13. 5. Notes for div A18922-e5140 “ Ma●● . 〈◊〉 * 1. Tim● . 4. 10. Notes for div A18922-e5440 * Eccle. 7. 18 , 19. Merideth Hanmers translat . of Euseb & in chap 22 after●Y Greke . * T. C. 〈◊〉 Psal● 91. “ Doctor Her. Epist. before his Def. printed 1604. Leuit. 13. Doct. He● . in his rules , pag. 4. “ T. Con Psal. 91. * Wil. Cup. per on 2 Sa. 24. pa● 368. H. Hollād● pr. preser . pag. 173. “ Rom. 3. ● . * Act ; 15. 〈◊〉 Notes for div A18922-e6440 “ Never raged this sick nes so mightily and vniversally in England , as now it doth Notes for div A18922-e6730 “ In Amo●di Villanovani exegefi super Schol. Sale●n . ● . 4● , * Prover . 〈◊〉 17. “ Canon ● the Greeke : Rule is the English.