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.


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 (ofIohn. 8. 6. 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,One made that aunswer. 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 [Ergo no pos­session. 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.

SatanRevel. 12. 10. 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 slaū ­ders, 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 theAnno Do: 1603. Novemb. [...]4 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 [Page] 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 on1604. 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 [Page] 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; Prover. 24. 11. 12. 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:Leuit. 5. 1. 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. Prou. 31. [...]. 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,Rom. 15. 30. &c. 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?

An­swer. EVery Answer is to be made, either byAffirman­do. Negando Distinguen­do. Retorquen­do. 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 divineThey 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. 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?

Answer. I vnderstand that plague, or pest not to be single, or of one kinde. And so farre as I conceaue, no learned Divine [Page] 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:W. Cupper, on 2. Sam. 24. pag. 78. ‘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 paynfullStephen Egerton. 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 thusDoct. Fran Hering in his Epist. to his Defence, &c. 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, See H▪ Hol­lands Spir. Preservatiue Pag. 36. 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?

Answ. FIrst let me heare what infection is. A domestick Doctor, signifying what person is infectious, doeth write thus: D. Lodge in his booke of the Pesti­lence, cha. 1. 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.Touching is of sundry natures. 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,Bucer in Mat. 8. 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, thatW. Cup­per on 2. Sam. 24. 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 [Page 9] 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, [Page 10] 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, Iohn 5. 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, Rom 12. 1 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.Galen in 1. lib. de temp. observed by Doct Kata­chius in Re­gimine sani­tatis. 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:W. Cup­per on 2. Sā. 24. 147. 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:Roger Fē ­ton in his spi­rituall Perfum [...]. 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,Publisher. 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 andThe 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 [...] 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, [Page 11] 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, Isa. 38. 1. [...] 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 someMa. Hol­land. 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, M. Cupper. 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. Henricus Mollerus in Psalmo [...]. 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 asBeza and others her [...] at home. 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,H. Hol. sp [...] preser. p. 33. thus he writes: Because the Lords power and might more appeares & is more manisest in this great evil, then in any other, [Page 12] 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,Ia [...]. 2. 1. 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?

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 [Page 13] 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 shalbe 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,Publisher, was it not Doctor An­dros that culled thē? 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.

[Page 14] 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:Do▪ Lod▪ from Hipo­crates de humana natur. 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?

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 [Page 15] 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.1 Tim [...]. 4 4 [...] 5. 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?

Answ. THat it doth at large, as the learned Mollerus thus wri­teth vpon the third verse; Eos qui fide certa in Deum [Page 16] recūbereut tut [...]s fore à pestis sevitia affirmat, the Propher avoucheth that they shalbe 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.T. C. on Psalm 91. 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, Chris. on Psalm. 91. 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▪ [Page 17] 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.Frater Feli [...] his transl­ation on th [...] Psalme. 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?

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;Iame [...] [...]. 15 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. [Page 18] Corin. 13. 2.Beza on 1. Cor. 1. 13. 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,Hebrues 10 26. 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.Eternall or iustifying Faith. 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. Temporarie Faith. 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 [Page 19] 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,Mark 9. 2 [...]. 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. Hebr▪ 11. 33. &c. 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.H. Hollāds sp. preserva. ‘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:T. C. o [...] Psal. 91 [...] If there he now such a faith as giveth credence vnto God, be shall preserue him from wicked imaginatio [...]s and evill sicknesses.

[Page 20] Thus Clapham in Nothing, wilbe 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?

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,Psal 91. 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 shalbe 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.Gen. 17. 1. Walke before me (saith he) and be thou vpright, I am EL-Shaddi, the strong God, All-sufficient, [Page 21] [...]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,Ezek. 14▪ 3▪ &c. 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. H. Hollands spir preser. pag. 85. 86.

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 theThis ter [...] was flouted, and yet not in myne but in Ma. Hol­lands book [...] 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,Augustin on psa. 106. 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 coū ­trey [...] 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 [Page 22] 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:T. C. on psal. 91. He ha­ving said there be two sortes of death, the one after theNum. 16. 29. comon course of nature; the other before the time (stumble not at the latter phrase, for theEccles. 7. 19. 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, Psal [...] 55. 23. he will cause Pestilence to raigne: Luke 13. 5. 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, shalbe 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 shalbe free from it. For frō the right appoin­ted death, into the which we haue consented in Baptisme, we neither can nor shalbe 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?

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. Ma [...]. [...] 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 vncircū ­cised 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 & [Page 24] 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 1. Tim [...]. 4. 10. 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 [...]?

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.

[Page 25] 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 beEccle. 7. 18, 19. 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,Merideth Hanmers translat. of Euseb & in chap 22 af­ter [...]Y Greke. 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 [Page 26] 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:T. C. [...] Psal [...] 91. ‘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:Doctor Her. Epist. before his Def. printed 1604. ‘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 [Page 27] 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;Leuit. 13. 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 [Page 28] 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.Doct. He [...]. in his rules, pag. 4. * 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: T. Con Psal. 91. 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: Wil. Cup. per on 2 Sa. 24. pa [...] 368. They that fly for meare feare, ought to acknow­ledge their want of faith, and to bewayle it, as those that consider nei­ther [Page 29] 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,H. Hollād [...] pr. preser. pag. 173. 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 graū ­ted, 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)Rom. 3. [...]. Damna­tion is iust. Act; 15. [...] 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.


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.

[Page 30] 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 (Never ra­ged this sick nes so migh­tily and vniversally in England, as now it doth 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 good­doing, 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,) shalbe forbidden to preach: and being Lay, shalbe also enioyned to forbeare, to vtter such daungerous opinions, vpon payne of imprison­ment; which shalbe 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, shalbe left without succour and relief.

Admitt now, I had bene coulpable, of such doctrine: my punishment should not haue bene imprisonment, but som in­hibition, [Page 32] 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, [In Amo [...]di Villanovani exegefi super Schol. Sale [...]n. [...]. 4 [...], 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:Prover. [...] 17. 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 sameCanon [...] the Greeke: Rule is the English. 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 [Page] [...] 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.


Is the Plague infectious, or no?


That is intricate, more then I know.

To satisfie som-thing, I will not gr [...]dge,
With some experimentes, then be thou iudg [...].
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.
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.
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.

[Page] 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.

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the 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.