The nature & cōdicion therfore of pestilence being so daūgerous (as it is in dede) yt who so euer be infected or attemted therwt al, hath nede to be well instructed,
The nature & condition Therefore of pestilence being so dangerous (as it is in deed) that who so ever be infected or attempted therewith all, hath need to be well instructed,
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And then, as he seeth his greate and necessary aduersaries and syckenes, to knowe also the greatest and most necessary remedy and helpe against his diseases.
And then, as he sees his great and necessary Adversaries and sickness, to know also the greatest and most necessary remedy and help against his diseases.
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Ezechias the kinge sawe, that besides god al meatsonnes and remedies were to weak, and inferior for ye strength and power of the pestilence & sickenes ▪ wherfore he turned him selfe to ye wall,
Hezekiah the King saw, that beside god all meatsonnes and remedies were to weak, and inferior for you strength and power of the pestilence & sickness ▪ Wherefore he turned him self to you wall,
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And sainct Paule in hys wonderfull oratyon that he maketh concernyng the resurrectyon of the dead, waigheth moste deapely the nature & condicion of mannes myserable estate in thys lief:
And saint Paul in his wonderful oration that he makes Concerning the resurrection of the dead, waigheth most deapely the nature & condition of Man's miserable estate in this lief:
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Nomberyng there, sixe and aduersaries so stronge, as the least of them (except Christ helpe) is hable to destroy both bodie and soule. The first, is corruptiō. The second, mortalitie. The third, sinne. The fourth, the lawe: condempning sin.
Nomberyng there, sixe and Adversaries so strong, as the least of them (except christ help) is able to destroy both body and soul. The First, is corruption. The second, mortality. The third, sin. The fourth, the law: condemning since.
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But with greate faith & confydence marketh and weigheth the strength of deseases (though they be neuer so stronge) too be yet inferior too the medsone and remedy, that god hath prouided for vs onlie in Christe.
But with great faith & confidence marks and weigheth the strength of diseases (though they be never so strong) too be yet inferior too the medsone and remedy, that god hath provided for us only in Christ.
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yt our sicknes & the causes therof may be more knowen, and the better auoyded. The principall cause of pestilence is opened by S. Paule by thies wordes.
that our sickness & the Causes thereof may be more known, and the better avoided. The principal cause of pestilence is opened by S. Paul by thighs words.
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And from this cause procedeth those causes (yt phisicions speake of) the corruption of the aier, whiche is neuer corrupted nor can corrupte man or beast,
And from this cause Proceedeth those Causes (that Physicians speak of) the corruption of the air, which is never corrupted nor can corrupt man or beast,
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Neither could man take any surfeit by meates, nor anye yuell humors coulde be engendered of any meates, were not ye man that vseth them corrupte & first infected with sinne.
Neither could man take any surfeit by Meats, nor any evil humours could be engendered of any Meats, were not you man that uses them corrupt & First infected with sin.
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god is forced, for the taking away & destruction of filthy lief, and filthy liuers, to appoint an extra ordinary magistrate to reforme and punish the mother of all mischyef, synne,
god is forced, for the taking away & destruction of filthy lief, and filthy livers, to appoint an extra ordinary magistrate to reform and Punish the mother of all mischyef, sin,
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And the meate and drynke wyth theyr nutrimente and foade intoo poyson and venome, that by their meane, sinne and sinners myghte bee slayne and taken oute of thys worlde,
And the meat and drink with their nutrimente and foade into poison and venom, that by their mean, sin and Sinners might be slain and taken out of this world,
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Thus dothe the woorde of god declare theffectuouse and pryncypal cause of pestylence too be the contempte of Goddes woorde, that shoulde kepe men in ordre bothe too God and man.
Thus doth the word of god declare theffectuouse and principal cause of pestilence too be the contempt of Goddess word, that should keep men in ordre both too God and man.
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The breakynge whereof hath alwayes brought these plagues into Realmes, as prophane writers also manifestly declare Orosius sayeth, that the greate dearthe and famyne that came emonges the Romanes, in the tune of Caesar Augustus, was because Caius his neuewe contempned to honor the liuing god,
The breaking whereof hath always brought these plagues into Realms, as profane writers also manifestly declare Orosius Saith, that the great dearth and famine that Come among the Romans, in the tune of Caesar Augustus, was Because Caius his nephew contemned to honour the living god,
Wherfore it is expedient, and before al thinges necessary (for as monthe as the plage is come into soundry places about vs) for euery one to trye hym selfe, what iust causes of thys pestylence eche man hath wythin him selfe.
Wherefore it is expedient, and before all things necessary (for as Monn as the plague is come into sundry places about us) for every one to try him self, what just Causes of this pestilence eke man hath within him self.
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The Justices & gentlemen must loke howe they kepe them selues and the kynges Maiesties people in ye true knowledge and obedience of goddes lawes and the Kinges:
The Justices & gentlemen must look how they keep them selves and the Kings Majesties people in you true knowledge and Obedience of God's laws and the Kings:
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for nothing prouoketh the pestilence more daungerously, then where as suche as sitte and be appointed to do iustice, do their owne affections with contempte & iniuries bothe to god and man,
for nothing provoketh the pestilence more dangerously, then where as such as sit and be appointed to do Justice, do their own affections with contempt & injuries both to god and man,
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All we therfore that be subiectes and liue vnder one god and one kinge, must (nowe that god hath sente vs this pestilence) see that we haue true, louing, faithful, trustie and obedyent hartes wyth one hole minde altogether to obey, reuerence, loue, healpe, succour, defende and vpholde with all our wittes, gooddes, ryches and strengthe this oure onely Kinge, the Magistrates and councellours that be appointed vnder hys highnes.
All we Therefore that be Subjects and live under one god and one King, must (now that god hath sent us this pestilence) see that we have true, loving, faithful, trusty and obedient hearts with one hold mind altogether to obey, Reverence, love, help, succour, defend and uphold with all our wits, God's, riches and strength this our only King, the Magistrates and counsellors that be appointed under his highness.
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For as Saincte Paule saieth, he that disobeieth and resisteth the hygher powers appointed by god, resist god, prouoke the pestilence and vengeaunce of god against vs. And we must take hede also that we hate not one another:
For as Saint Paul Saith, he that disobeieth and Resisteth the higher Powers appointed by god, resist god, provoke the pestilence and vengeance of god against us And we must take heed also that we hate not one Another:
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and then shall ye be preserued from the plage sufficientlye, as ye shal perceaue in the remedy of this daungerous plage, that begynneth to raigne emonges vs. For doubtles,
and then shall you be preserved from the plague sufficiently, as you shall perceive in the remedy of this dangerous plague, that beginneth to Reign among us For doubtless,
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although we could flye to Locris or Crotone where as Plinie sayeth, the pestilence was neuer, yet god saith incase we feare not him we shall surely be infected.
although we could fly to Locris or Crotone where as Pliny Saith, the pestilence was never, yet god Says incase we Fear not him we shall surely be infected.
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yet I do not hable them as sufficient remedies, for their imperfection sake. I woulde also they were vsed, and the remedies prescribed in goddes boke not omitted.
yet I do not able them as sufficient remedies, for their imperfection sake. I would also they were used, and the remedies prescribed in God's book not omitted.
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And I fynde the same concernynge the preseruacyon from the pestylence deuysed by man, alsoo insufficyente for mannes preseruacyon, yet not to be contempned:
And I find the same Concerning the preservation from the pestilence devised by man, also insufficyente for Man's preservation, yet not to be contemned:
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As the Busshoppe, Person, Uicare and Curate, who hath the charge of those that god pleaseth too infecte wyth the pestilence, and yf they forsake theyr people in thys plague tyme, they be hirelinges & no Pastoures,
As the Busshoppe, Person, Vicar and Curate, who hath the charge of those that god Pleases too infect with the pestilence, and if they forsake their people in this plague time, they be hirelings & no Pastors,
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Such alsoo as haue places and offices of truste for the commune wealth, as the Capitaines of souldiers in ye time of warre, Judges and Justices in the tyme of peace:
Such also as have places and Offices of trust for the commune wealth, as the Captains of Soldiers in you time of war, Judges and Justices in the time of peace:
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So doth Christ in these wordes declare that the preseruacion and healpe of sinne and wickednesse (the cause of pestylence) proceadeth from vertues and condicions contrary to the quallities and nature of souche thynges as preserue and kepe this wycked sinne & sicknes in man.
So does christ in these words declare that the preservation and help of sin and wickedness (the cause of pestilence) Proceedeth from Virtues and conditions contrary to the qualities and nature of souche things as preserve and keep this wicked sin & sickness in man.
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the remedye muste bee gathered naturallye from the contrary, heate and drouthe. For thys is a commune and true principle contraries be holpen by their contraries:
the remedy must be gathered naturally from the contrary, heat and drouth. For this is a commune and true principle contraries be helped by their contraries:
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Euen so is Christes medicyne in the fyrste of Saint Mark a more present and certain remedye for the soule that keapeth the body in lief, to remoue or to remedye the synne of man, whyche is the cause of all plages and pestylence.
Even so is Christ's medicine in the First of Saint Mark a more present and certain remedy for the soul that Keepeth the body in lief, to remove or to remedy the sin of man, which is the cause of all plagues and pestilence.
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As the bodye that is fallen into syckenes by to muche colde or moysture, eyther by nature that orygynallye was corrupted by Adam, eyther by oure owne accustomed and doynge of synne, it muste be made whole by the heate of repentaunce and trewe faythe in the merytes of Christe Jesus, who dyed for the synnes of the worlde.
As the body that is fallen into sickness by to much cold or moisture, either by nature that orygynallye was corrupted by Adam, either by our own accustomed and doing of sin, it must be made Whole by the heat of Repentance and true faith in the merits of Christ jesus, who died for the Sins of the world.
For thys is a trewe and moste certen principle of all relygyon, one contrarye muste remedye thother, seyng Adam by his fault beganne oure death by sinne:
For this is a true and most certain principle of all Religion, one contrary must remedy tother, sing Adam by his fault began our death by sin:
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The experience therof we may haue plainly in the scripture, where as for the saluacyon of the worlde, god appoynted Christe hys onely sonne to be borne, and also to be opened vntoo the worlde, that by him it might be healed of all sickenes and sinne,
The experience thereof we may have plainly in the scripture, where as for the salvation of the world, god appointed Christ his only son to be born, and also to be opened unto the world, that by him it might be healed of all sickness and sin,
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Wherefore Christe tolde him by playne wordes, excepte he were holpen and cured of his desease and sicknes by contrarye remedyes, he could neuer vnderstand nor come by his helth, and no meruaile:
Wherefore Christ told him by plain words, except he were helped and cured of his disease and sickness by contrary remedies, he could never understand nor come by his health, and no marvel:
And as his fathers and the world thoughte (so dyd hee) that the merites of their sacrifices and the well doing of thē selues, was a sufficient remedye to heale them both in body & in soule.
And as his Father's and the world Thought (so did he) that the merits of their Sacrifices and the well doing of them selves, was a sufficient remedy to heal them both in body & in soul.
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and occupyeth ye soule of man with concupiscence, rebellion, frowardnes & contumacie againste god: Wherefore he calleth all ye man hath of him self but fleshe.
and opccupieth you soul of man with concupiscence, rebellion, forwardness & contumacy against god: Wherefore he calls all the man hath of him self but Flesh.
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But that the remedy thereof dependeth onely vpon the merytes of his bloude and passion, and sheweth the same by the comparyson of the Brasen Serpente appoyncted by Moises.
But that the remedy thereof dependeth only upon the merits of his blood and passion, and shows the same by the comparison of the Brazen Serpent appointed by Moses.
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The cause of sicknes (as it appeareth by this worde repente) is that men haue by their owne folly turned them selues from the truth of God, to the erroure and fonde opinion of man:
The cause of sickness (as it appears by this word Repent) is that men have by their own folly turned them selves from the truth of God, to the error and fond opinion of man:
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Christe therfore seyng the worlde howe it is in daunger by reason it hath forsaken the wisedome & rule of goodes word, calleth it home agayne too a better way, byddynge it repente:
Christ Therefore sing the world how it is in danger by reason it hath forsaken the Wisdom & Rule of goods word, calls it home again too a better Way, bidding it Repent:
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As though he had sayed, tourne too a better mynde, and leaue the wayes accustomed, and learne to be wyse, and walke in the wayes and wysedome appoyncted by God.
As though he had said, turn too a better mind, and leave the ways accustomed, and Learn to be wise, and walk in the ways and Wisdom appointed by God.
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The cause of ignoraunce or mysunderstandinge of goddes word was Sathan goddes and mannes enemie, and mans willing consent to the diuelish sophistry and false construinge of goddes woorde.
The cause of ignorance or mysunderstandinge of God's word was Sathan God's and Man's enemy, and men willing consent to the devilish sophistry and false construing of God's word.
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from the which Christ was sent (of gods inestimable loue towardes vs) to redeme & saue vs. Notwtstanding these effectes of pestilence, sicknes, death and euerlasting dampnation can not be remoued,
from the which christ was sent (of God's inestimable love towards us) to Redeem & save us Notwithstanding these effects of pestilence, sickness, death and everlasting damnation can not be removed,
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For as long as they worke their propre nature in manne, so longe wyll they bringe foorthe their naturall effectes, sickenes troubles, deathe and dampnacyon.
For as long as they work their proper nature in man, so long will they bring forth their natural effects, sickness Troubles, death and damnation.
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The originall cause of all yuell was Sathan, and the vngodlye consent of oure forefather Adam in Paradise, in crediting more the deuils sophistrie and glose,
The original cause of all evil was Sathan, and the ungodly consent of our forefather Adam in Paradise, in crediting more the Devils sophistry and gloze,
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Sinne and iniquitie be the causes of sicknes, death and dampnaciō: vertue & godlines healeth & remoueth, that they shal not bringe man to euerlasting death,
Sin and iniquity be the Causes of sickness, death and damnation: virtue & godliness heals & Removeth, that they shall not bring man to everlasting death,
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Whiche retourne is an innouacyon and renouacyon of the mynde of manne by Goddes spiryte in Christe, wyth denyall of the former lyfe, too begynne a newe and better lyfe.
Which return is an innovation and renovation of the mind of man by Goddess Spirit in Christ, with denial of the former life, too begin a new and better life.
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from the hatred of synne, proceadeth the leauynge and departure from synne. From ye departure from synne, commeth by faythe thorough Christes bloud, remissiō of sinne.
from the hatred of sin, Proceedeth the leaving and departure from sin. From you departure from sin, comes by faith through Christ's blood, remission of sin.
From remission of synne, commeth our acceptatyon into goddes fauoure: from oure acceptatyon intoo Goddes fauour, commeth the gyftes of the holye ghost to doo,
From remission of sin, comes our acceptation into God's favour: from our acceptation into Goddess favour, comes the Gifts of the holy ghost to do,
From the delyueraunce of plages and pestylence cōmeth euerlastyng lief, as Christe sayeth: And as thys medicine called, repent ye, and beleue the gospell, declareth.
From the deliverance of plagues and pestilence comes everlasting lief, as Christ Saith: And as this medicine called, Repent you, and believe the gospel, Declareth.
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Wherefore it is euery ministers office of the churche diligently (and especially in the tyme of pestylence and plages) to call vpon the people for amendmente of lyfe.
Wherefore it is every Ministers office of the Church diligently (and especially in the time of pestilence and plagues) to call upon the people for amendment of life.
First, in knowledge of sinne, then in hatred of synne. Thirdly, in forsakyng of synne. Fourthly, in beleuyng ye forgeuenes of sinnes for Christes sake:
First, in knowledge of sin, then in hatred of sin. Thirdly, in forsaking of sin. Fourthly, in believing the forgiveness of Sins for Christ's sake:
Fayth also that beleueth, remission of sinne is shewed, opened and offered by the gospell: wherin be contained goddes merciful promises towardes sinners.
Faith also that Believeth, remission of sin is showed, opened and offered by the gospel: wherein be contained God's merciful promises towards Sinners.
And for the better assuraunce and farther stablishyng of repentaunce and acceptation into the fauoure of god by beleuyng the gospell, the poore sinner vseth and receiueth the holy sacrament of Christes precious body & bloud, in remembraunce that Christe died to be his medicine agaynst sinne, and theffecte thereof.
And for the better assurance and farther stablishing of Repentance and acceptation into the favour of god by believing the gospel, the poor sinner uses and receiveth the holy sacrament of Christ's precious body & blood, in remembrance that Christ died to be his medicine against sin, and Theft thereof.
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and geue vs his most gracious fauour to preserue his vniuersall churche, oure most godlye Soueraigne Lorde and Kynge, King Edward the sixte, his Maiesties most honorable Councell, and the whole Realme. So be it. 18. May ▪ 1553. Imprinted at Worceter by Jhon Oswen, Prynter appointed by the Kinges Maiestie for the principalitie of Wales and Marches of the same. Cum priuilegio ad imprimendum solum.
and give us his most gracious favour to preserve his universal Church, our most godly Sovereign Lord and King, King Edward the sixte, his Majesties most honourable Council, and the Whole Realm. So be it. 18. May ▪ 1553. Imprinted At Worcester by John Oswen, Printer appointed by the Kings Majesty for the principality of Wales and Marches of the same. Cum priuilegio ad imprimendum solum.
