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¶ A Sermon out of the Psalme, Qui habitat. &c. how and vnto what place a Christen man ought to flye the horrible plage of the pestilence.
¶ A Sermon out of the Psalm, Qui habitat. etc. how and unto what place a christian man ought to fly the horrible plague of the pestilence.
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FOr as muche as Almyghty God doth vyset, handle and punysh the contry and region wyth the horrible and fearfull plage of the pestilēce,
FOr as much as Almighty God does vyset, handle and Punish the country and region with the horrible and fearful plague of the pestilence,
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and many folkes (after an vnmanerly fashion) are so afrayed therof, that ther be herde and sene of them al maner of vncostumable wordes and workes, whiche become not well a Christen mā:
and many folks (After an unmannerly fashion) Are so afraid thereof, that there be herd and seen of them all manner of vncostumable words and works, which become not well a christian man:
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And seynge that all the dedes of charite which one Christē mā is bounde to shewe vnto another (no lesse then vnto Christ hymselfe,) are perlously omytted, wherby then ryseth all maner of sklaūder to the weake,
And sing that all the Deeds of charity which one Christian man is bound to show unto Another (no less then unto christ himself,) Are perlously omitted, whereby then Riseth all manner of Slander to the weak,
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and mysreporte vnto the holy Gospell:
and mysreporte unto the holy Gospel:
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I thought it profytable & necessary to bestowe vpon youre charite in this case a shorte instruccyon and comforte out of the holy scripture, to the intent that the ignoraunt maye be taughte, the weake strengthed,
I Thought it profitable & necessary to bestow upon your charity in this case a short instruction and Comfort out of the holy scripture, to the intent that the ignorant may be taught, the weak strengthened,
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and euery one counselled after hys callynge to serue his neghboure. And I wyll take for me the.xci. Psalme, which soūdeth after this mane:
and every one counseled After his calling to serve his neghboure. And I will take for me the xci Psalm, which soundeth After this mane:
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Who so sytteth vnder the defēce of the hyghest, and abydeth vnder the shadowe of the Almyghtye. He sayeth vnto the LORDE: Who so Sitteth under the defence of the highest, and Abideth under the shadow of the Almighty. He Saith unto the LORD:
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My hope, and my strōge holde: my God on whom I trust. My hope, and my strong hold: my God on whom I trust.
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For he delyuereth me from the snare of the hunter, and from ye noy some pestilence. For he Delivereth me from the snare of the hunter, and from you noy Some pestilence.
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He shall couer the wyth hys fethers, and thy truste shalbe vnder hys wynges: hys truth is spere and shylde. He shall cover thee with his Feathers, and thy trust shall under his wings: his truth is spear and shylde.
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So that thou nedest not to fear for the horriblenesse of the nyghte, for the arowes that flye by daye tyme. So that thou Needest not to Fear for the horribleness of the night, for the arrows that fly by day time.
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For the pestilence that commeth preuely in the darke: for the syckenesse that destroyeth in the noone daye. For the pestilence that comes privily in the dark: for the sickness that Destroyeth in the noon day.
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Though a thousande fall at thy syde, and ten thousāde at thy ryght hande, yet shall it not come nye the. Though a thousande fallen At thy side, and ten thousāde At thy right hand, yet shall it not come High the.
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Yee wyth thyne eyes shalte thou se thy desyre, and beholde, howe the vngodly shalbe rewarded. Ye with thine eyes shalt thou see thy desire, and behold, how the ungodly shall rewarded.
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BVt afore we come to the vnderstōdynge of these comfortable wordes, your charite shal fyrst knowe that it is not my meanyng to forbyd or inhibite ony man to flye or to vse phisycke,
But afore we come to the understanding of these comfortable words, your charity shall fyrst know that it is not my meaning to forbid or inhibit only man to fly or to use physic,
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or to auoyde daungerous and sycke places in these fearfull ayres, so farre as a man doth not therin against the belefe,
or to avoid dangerous and sick places in these fearful airs, so Far as a man does not therein against the belief,
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nor gods commaundement, nor agaynst hys callynge, nor agaynst ye loue of hys neghboure. For though some wyll saye:
nor God's Commandment, nor against his calling, nor against the love of his neghboure. For though Some will say:
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Such plage toucheth no man, but those that be ordeyned of God therevnto, lyke as ther be certayne ensamples therof founde in the holy scripture ▪ Namely, how ye Ezech. 9. and Apoca. vii. ther was sent an angel, which aforehāde marked ye vertuous & electe, or euer it was charged & cōmaūded ye seconde angell to smyte with pestilence or other plages) those yt were not marked.
Such plague touches no man, but those that be ordained of God thereunto, like as there be certain ensamples thereof found in the holy scripture ▪ Namely, how you Ezekiel 9. and Apoc vii. there was sent an angel, which aforehand marked you virtuous & elect, or ever it was charged & commanded you seconde angel to smite with pestilence or other plagues) those that were not marked.
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Neuertheles agaynst that it myght be sayde:
Nevertheless against that it might be said:
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Good syr, thoughe it wente so at suche a tyme in suche places, who maketh vs sure yet nowe, that it shall therfore chaunce so in all other deathes of the country? Therfore wyll I now at this tyme let all suche thynges continue in theyr worthynesse and fre,
Good sir, though it went so At such a time in such places, who makes us sure yet now, that it shall Therefore chance so in all other deaths of the country? Therefore will I now At this time let all such things continue in their worthiness and from,
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lyke as all other naturall thynges, whiche be subiecte and commytted vnto oure reason to rule.
like as all other natural things, which be Subject and committed unto our reason to Rule.
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But as for the christen, whiche (by reason of offyce, or for pouerte sake,
But as for the christian, which (by reason of office, or for poverty sake,
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or for other reasonable causes) can not, or be not mynded to flye, I wyll here withall shewe them theyr best and hyghest comforte that they haue.
or for other reasonable Causes) can not, or be not minded to fly, I will Here withal show them their best and highest Comfort that they have.
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In lyke maner, I wyll not entre agaynst them, that speake naturally therof, and saye:
In like manner, I will not enter against them, that speak naturally thereof, and say:
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Suche plage commeth out of the influence of the starres, out of ye workynge of the Cometes, out of ye vnseasonable wether and alterynge of the ayre, out of the Southe wyndes, out of stynkynge waters,
Such plague comes out of the influence of the Stars, out of the working of the Comets, out of the unseasonable weather and altering of the air, out of the South winds, out of stinking waters,
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or out of foule mystes of the grounde:
or out of foul mystes of the ground:
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For such wysedome of theyrs wyl we leaue vnto them vndespysed, and not fyght there agaynst:
For such Wisdom of theirs will we leave unto them vndespysed, and not fight there against:
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But (as Christen men) we wyll holde vs vnto the worde of God, the same wyll we suffre to be oure moost hye wysedome,
But (as christian men) we will hold us unto the word of God, the same will we suffer to be our most high Wisdom,
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and geue credence vnto it, and follow it: and so shall we fynde muche better and surer instruccion:
and give credence unto it, and follow it: and so shall we find much better and Surer instruction:
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Namely, that this horrible plage of the pestilence commeth out of Gods wrath, because of the despysynge and transgressynge of his godly commaundemētes.
Namely, that this horrible plague of the pestilence comes out of God's wrath, Because of the despising and transgressing of his godly Commandments.
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For thus sayeth the holy prophet Moses in the fyft boke, the.xxviii. Chapter:
For thus Saith the holy Prophet Moses in the fyft book, the xxviii Chapter:
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Yf thou wylt not herken vnto the voyce of the LORDE thy God, to obserue and kepe all his commaundementes and ordynaunces which I commaunde the, If thou wilt not harken unto the voice of the LORD thy God, to observe and keep all his Commandments and ordinances which I command thee,
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then shal all these curses come vpon the. &c. And it followeth: The LORDE shall cause the pestilence to endure longe wyth the:
then shall all these curses come upon thee. etc. And it follows: The LORD shall cause the pestilence to endure long with thee:
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the LORDE shall smyte the wyth swellyng, feuer, heate, burnynge, blastynge, drouth. &c. and shall persecute the tyll he vtterly destroye the, and brynge ye to naught. the LORD shall smite thee with swelling, fever, heat, burning, blasting, drouth. etc. and shall persecute thee till he utterly destroy thee, and bring you to nought.
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And certaynly this is the playne truth and the very originall of these plages. No man ought to doute theron.
And Certainly this is the plain truth and the very original of these plagues. No man ought to doubt theron.
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For thoughe the forsayd naturall causes do somwhat also thereto, yet is it sure and vndouted, that the same causes be sent and stered vp oute of Gods wrath for our synne and vnthankfulnesse.
For though the foresaid natural Causes do somewhat also thereto, yet is it sure and undoubted, that the same Causes be sent and steered up out of God's wrath for our sin and unthankfulness.
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And truely that it is euen so, the holy scripture declareth, not wyth bare wordes onely,
And truly that it is even so, the holy scripture Declareth, not with bore words only,
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but sheweth it also wyth notable ensamples.
but shows it also with notable ensamples.
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For in the fourth boke of Moses the fourtenth Chapter, whan all the spyes (excepte Iosua and Caleb) spake euell of the lande of promes,
For in the fourth book of Moses the fourtenth Chapter, when all the spies (except Iosua and Caleb) spoke evil of the land of promise,
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and made the people vnpacyent and vprourysh, so that they chose thē a captayne, and thought to go agayne in to Egipte,
and made the people unpatient and vprourysh, so that they chosen them a captain, and Thought to go again in to Egypt,
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and to stone Moses and Aaron, (which commaunded them the contrarye) we reade thus:
and to stone Moses and Aaron, (which commanded them the contrary) we read thus:
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Then appeared the glorye of the Lorde, and spake vnto Moses ▪ Howe longe doth thys people blaspheme me? And howe longe wyll they not beleue me,
Then appeared the glory of the Lord, and spoke unto Moses ▪ How long does this people Blaspheme me? And how long will they not believe me,
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for all the tokens that I haue done vpō them? ther fore wyl I smyte and destroye them wt pestilēce,
for all the tokens that I have done upon them? there before will I smite and destroy them with pestilence,
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& make of the a grater nacion thē this.
& make of the a grater Nation them this.
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Lykewyse also whan Dauid caused the people to be nombred agaynste Gods commaundement, he displeased the Lorde God horribly therwith.
Likewise also when David caused the people to be numbered against God's Commandment, he displeased the Lord God horribly therewith.
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Therfore layed he the punyshment vpon hym, so that he was fayne to chose hymselfe whether he hadde rather haue seuen yeares derth,
Therefore laid he the punishment upon him, so that he was fain to chosen himself whither he had rather have seuen Years dearth,
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or thre monethes myschaunce in battayll, or thre dayes pestilence in the lande.
or Three months mischance in battayll, or Three days pestilence in the land.
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And whan he chose the pestilence, ther dyed in thre dayes seuentye thousande men, as it is wrytten in the laste Chapter of the.ii. boke of Samuel.
And when he chosen the pestilence, there died in Three days seuentye thousande men, as it is written in the laste Chapter of the ii book of Samuel.
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Seynge then yt out of the word of God we knowe the very cause of thys horrible plage:
Sing then that out of the word of God we know the very cause of this horrible plague:
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Namely, that it is the defaute of our synnes, as vnbelefe, disobedience & vnthākfulnesse. Therfore before all thynges it shal be necessary, that we refrayne frō the same, repent, and amende our lyues.
Namely, that it is the default of our Sins, as unbelief, disobedience & unthankfulness. Therefore before all things it shall be necessary, that we refrain from the same, Repent, and amend our lives.
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Yf we wyll els be preserued and delyuered frō thys horrible plage.
If we will Else be preserved and Delivered from this horrible plague.
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For yf God punysh vs because of synne, it is good to cōsidre that we must fyrst knowlege & eschue our synnes, in case that he shall withdrawe and take away hys wrath & punyshment from vs. For yf we cōtinue in our euell synfull and culpable lyfe, certaynly he shall not ceasse wyth ye punyshment,
For if God Punish us Because of sin, it is good to Consider that we must fyrst knowledge & eschew our Sins, in case that he shall withdraw and take away his wrath & punishment from us For if we continue in our evil sinful and culpable life, Certainly he shall not cease with you punishment,
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but go forth more & more, tyl he geue and recompence accordynge to our workes.
but go forth more & more, till he give and recompense according to our works.
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But yf we knowlege our synne, refraine frō it, repent and axe grace, thē shal he also take awaye hys wrath.
But if we knowledge our sin, refrain from it, Repent and axe grace, them shall he also take away his wrath.
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And this horrible wrath (with other heuy burthens as warre & derth that lye vpon oure neck) shall he mercyfully take awaye from vs agayne.
And this horrible wrath (with other heavy burdens as war & dearth that lie upon our neck) shall he mercifully take away from us again.
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As holy Paull sayeth.i. Cor. xi. Yf we iudged our selues, we shulde not be iudged:
As holy Paul Saith i Cor. xi. If we judged our selves, we should not be judged:
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But whan we are iudged, we be chastened of the Lorde, that we shulde not be damned wyth the worlde.
But when we Are judged, we be chastened of the Lord, that we should not be damned with the world.
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And out of all thys maye youre charyte well perceaue, howe vnwysely and vnchristenly they do, yt out of inordinate feare, of thys plage leaue theyr callynge and office, maliciously wythdrawyng the loue, helpe,
And out of all this may your charity well perceive, how unwisely and unchristenly they do, that out of inordinate Fear, of this plague leave their calling and office, maliciously withdrawing the love, help,
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& faythfulnesse, which they (out of gods commaundement) are bounde to shewe vnto theyr neghbours,
& faithfulness, which they (out of God's Commandment) Are bound to show unto their neighbours,
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and so do synne greuously agaynste the commaundement of God.
and so do sin grievously against the Commandment of God.
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For certaynly they do but stere vp the wrath of God more earnestly agaynste themselues, that he may the sooner take hold vpon them and pluck them awaye with thys plage.
For Certainly they do but steer up the wrath of God more earnestly against themselves, that he may the sooner take hold upon them and pluck them away with this plague.
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For men maye heare on euery syde, that some do shone and flye not onely the syck, but also the whole:
For men may hear on every side, that Some doe shone and fly not only the sick, but also the Whole:
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Yee (that yet more foolyshe is) euen the platters and candelstyckes which come out of straunge houses,
Ye (that yet more foolish is) even the platters and candelstyckes which come out of strange houses,
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as though death dyd surely styck therin.
as though death did surely styck therein.
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And (out of suche fonde chyldyshe feare) it commeth, that not onely some syck folkes be suffred to dye away wyth out all kepynge, helpe and comforte,
And (out of such fond chyldyshe Fear) it comes, that not only Some sick folks be suffered to die away with out all keeping, help and Comfort,
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but the wemen also greate wyth chylde be forsaken in theyr nede, or els commeth there vtterly no man vnto them:
but the women also great with child be forsaken in their need, or Else comes there utterly no man unto them:
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Yee a man maye heare also, that the chyldren forsake theyr fathers and mothers, and one houshold body kepeth hymselfe awaye from another,
Ye a man may hear also, that the children forsake their Father's and mother's, and one household body Keepeth himself away from Another,
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and sheweth no loue vnto hym:
and shows no love unto him:
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Whiche neuertheles he wold be glad to se shewed vnto hymselfe, yf he laye in lyke necessite.
Which nevertheless he would be glad to see showed unto himself, if he say in like necessity.
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Howbeyt I suppose ther come not manye such chaunches to passe, neuertheles I must speake therof that it be done nomore from henceforth.
Howbeit I suppose there come not many such chaunches to pass, nevertheless I must speak thereof that it be done No more from henceforth.
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For certaynly it is vnwysely & vnchristenly handled: & we nede not thynke that the same is the waye to escape thys plage,
For Certainly it is unwisely & unchristenly handled: & we need not think that the same is the Way to escape this plague,
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but rather an occasiō that it raygneth the more myghtely ouer vs. For seynge it is sure (as ye haue herde afore) that such plage is sent for punishment of oure synnes,
but rather an occasion that it Reigneth the more mightily over us For sing it is sure (as you have herd afore) that such plague is sent for punishment of our Sins,
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and Christe hath geuen vs a new commaundement that we shulde loue one another (as he hath loued vs) it followeth, that the farther we departe from the loue of our neghboure, the mor we lade synne vpon vs,
and Christ hath given us a new Commandment that we should love one Another (as he hath loved us) it follows, that the farther we depart from the love of our neghboure, the mor we lade sin upon us,
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and deserue thys plage but the more.
and deserve this plague but the more.
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Agayne the more diligentlye that we take hede vnto the loue of oure neghboure, the surer shall we be from thys plage:
Again the more diligently that we take heed unto the love of our neghboure, the Surer shall we be from this plague:
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No man nedeth to doute therof.
No man needeth to doubt thereof.
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But here withall wyll I also counsell or compell no man, to ony vnnedeful daunger, (that he is not bounde vnto by his callynge nor by loue) but onely warne those, whiche for feare leaue that whiche they are bounde to do before God:
But Here withal will I also counsel or compel no man, to only vnnedeful danger, (that he is not bound unto by his calling nor by love) but only warn those, which for Fear leave that which they Are bound to do before God:
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To the intent that for such naked feares sake, they do not transgresse nor omytte the commaundemēt of God,
To the intent that for such naked fears sake, they do not transgress nor omit the Commandment of God,
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and hope by synne to escape thys plage, which neuertheles commeth because of synne.
and hope by sin to escape this plague, which nevertheless comes Because of sin.
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For that were a foolysh vnaduysed counsell, yf one wolde go aboute to escape the wrath of God by transgressiō,
For that were a foolish unadvised counsel, if one would go about to escape the wrath of God by Transgression,
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and by synne to auoyde the punishment of synne.
and by sin to avoid the punishment of sin.
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Besydes thys, doth experience shewe also that they which be so sore afrayed, do cōmunly miscary.
Besides this, does experience show also that they which be so soar afraid, do communly miscarry.
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Agayne, they that wayte vpon theyr offices and serue theyr neghbours, be delyuered:
Again, they that wait upon their Offices and serve their neighbours, be Delivered:
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As it is well sene in ye ministers of the churche and other mo, that shone not the syck,
As it is well seen in you Ministers of the Church and other more, that shone not the sick,
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but muste vyset and comforte them wyth Gods worde, and prouyde for them wyth the holy sacrament:
but must vyset and Comfort them with God's word, and provide for them with the holy sacrament:
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For we se no where, that they therfore must also be soone syck & must dye.
For we see no where, that they Therefore must also be soon sick & must die.
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Yee how must the hygher powers of the worlde do, which (by reason of theyr callynge,
Ye how must the higher Powers of the world do, which (by reason of their calling,
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and for the cōmune profyt & regimentes sake) abyde also in the ioperdy, and must mynistre because of loue? Specyally the chefest, on one wherof ther lyeth more,
and for the commune profit & regiments sake) abide also in the ioperdy, and must mynistre Because of love? Specially the chiefest, on one whereof there lies more,
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then on a thousand of other? And yet doth God cōmunly preserue them also that they be delyuered, left styll on lyue,
then on a thousand of other? And yet does God communly preserve them also that they be Delivered, left still on live,
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and dye in a good quyete age.
and die in a good quiet age.
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Therfore certaynly such inordinate feare and flyenge agaynst Gods commaundemēt is nothynge els, but a declaryng of a greate and sore vnbelefe, that men do not beleue & trust in God, that he can and wyll delyuer.
Therefore Certainly such inordinate Fear and flyenge against God's Commandment is nothing Else, but a declaring of a great and soar unbelief, that men do not believe & trust in God, that he can and will deliver.
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And thus is verified the sayenge: The vngodly haue no peace. Esa. lvii.
And thus is verified the saying: The ungodly have no peace. Isaiah lvii.
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For yf we wyll feare and flye where no parell is, whan wyll we then bestowe oure lyues for oure neghbours,
For if we will Fear and fly where no parell is, when will we then bestow our lives for our neighbours,
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as Christ hath done for vs? & we also be bounde to do lykewyse.i. Io. iii.
as christ hath done for us? & we also be bound to do likewise i Io. iii.
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Who so now desyreth to escape ye wrath of God & thys horrible plage, let hym not axe his own reason how he shal do,
Who so now desireth to escape you wrath of God & this horrible plague, let him not axe his own reason how he shall do,
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but beleue & folow ye word of God:
but believe & follow you word of God:
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which teacheth hym, not to flye euel ayre & infecte places (which he maye well do:
which Teaches him, not to fly evil air & infect places (which he may well do:
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neuertheles he remayneth yet vncertayn whether it helpeth or no) but it teacheth hym to leaue of from synne,
nevertheless he remaineth yet uncertain whither it Helpeth or no) but it Teaches him to leave of from sin,
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as from the very originall cause of this plage and punishment, and (by true repentaunce and amendemēt of lyuyng) to walke agayn in the right waye.
as from the very original cause of this plague and punishment, and (by true Repentance and amendment of living) to walk again in the right Way.
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For yt is the onely sure & wholsome flyenge in thys daūgerous tyme, wherby a man may escape thys plage.
For that is the only sure & wholesome flyenge in this dangerous time, whereby a man may escape this plague.
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also and defence of God, is set forth vnto vs euery where in the scripture, as an ouershadowynge & coueryng with wynges.
also and defence of God, is Set forth unto us every where in the scripture, as an ouershadowynge & covering with wings.
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For lyke as ye two Cherubins spred out theyr wynges ouer the Arke Exodi. xxxvii. Euen so doth God sprede out the wynges of his protectiō ouer hys electe. Therfore sayeth Moses Deutero. xxxii.
For like as you two Cherubim spread out their wings over the Ark Exodus. xxxvii. Eve so does God spread out the wings of his protection over his elect. Therefore Saith Moses Deuteronomy. xxxii.
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Lyke as an Aegle stereth vp hys nest, and flyeth ouer hys yonge ones: so spredde he out hys fethers, and bare hys people vpon hys wynges.
Like as an Aegle stereth up his nest, and flies over his young ones: so spread he out his Feathers, and bore his people upon his wings.
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After this maner spake the holy angell Gabriell also vnto the moste blessed and pure virgyn Mary,
After this manner spoke the holy angel Gabriel also unto the most blessed and pure Virgae Marry,
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whan she shulde be the mother of God:
when she should be the mother of God:
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The holy goost shall come vpon the, and the power of the hyghest shall ouershadowe the. Luc. i.
The holy ghost shall come upon thee, and the power of the highest shall overshadow thee. Luke i.
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In lyke maner spake Christ also vnto Ierusalē ▪ How oft wolde I haue gathered thy chyldrē together,
In like manner spoke christ also unto Ierusalē ▪ How oft would I have gathered thy children together,
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as an henne gathereth hyr chekens vnder hyr winges, & ye wold not? Mat. xxiii For though a true beleuyng man be in dede the tēple of god,
as an hen gathereth her chekens under her wings, & you would not? Mathew xxiii For though a true believing man be in deed the temple of god,
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& god dwelleth in hym yet vseth ye scriptur oft to speak therof, as though he dyd flye aboue vs (in asmuche as he doth ouershadowe, couer & defende vs) & that because ye heauē & the heauen of all heauēs (as Salomon sayeth) can not cōprehende nor cōteyn hī.iii. Reg.iii. But though he dwelleth in vs,
& god dwells in him yet uses you scripture oft to speak thereof, as though he did fly above us (in asmuch as he does overshadow, cover & defend us) & that Because you heaven & the heaven of all heavens (as Solomon Saith) can not comprehend nor contain hī iii Reg iii But though he dwells in us,
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yet flyeth he wyde, hye & lowe, not only on the outsyde of vs, but also on the outsyde and ouer all creatures.
yet flies he wide, high & low, not only on the outside of us, but also on the outside and over all creatures.
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And so in all these wordes ther is nothynge els sayde, but: who so euer is a ryght beleuynge Christen.
And so in all these words there is nothing Else said, but: who so ever is a right believing christian.
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Marke now then that he sayeth not: Who so is wyse, strōge, ryche, whole, or wel frended. Nether sayeth he also:
Mark now then that he Saith not: Who so is wise, strong, rich, Whole, or well friended. Neither Saith he also:
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who so kepeth hymselfe thence, or flyeth thether, holdeth hymselfe well, or vseth good phisycke, but who so putteth hys trust in God.
who so Keepeth himself thence, or flies thither, holds himself well, or uses good physic, but who so putteth his trust in God.
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Not that the foresayd good thynges be euell, or maye not be had or vsed wyth profyte:
Not that the foresaid good things be evil, or may not be had or used with profit:
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But that they (where fayth is not) may euen assoone do harme as good, are in no wyse able to delyuer from the wrath of God. But what doth the beleuer: He sayeth vnto the Lorde:
But that they (where faith is not) may even As soon do harm as good, Are in no wise able to deliver from the wrath of God. But what does the believer: He Saith unto the Lord:
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my hope. But this do not ye vngodly and vnbeleuers, but set theyr hope in the forsaid poyntes, put theyr trust in them,my hope. But this do not you ungodly and unbelievers, but Set their hope in the foresaid points, put their trust in them,
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and boast theron, and so commyt spirituall whoredom therwith, and make ydols therof. But to God do not they lyfte vp theyr eyes, nother thynke they vpon hym, nor feare hym.
and boast theron, and so commit spiritual whoredom therewith, and make Idols thereof. But to God do not they lift up their eyes, neither think they upon him, nor Fear him.
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And whan he commeth then with hys wrath, and ouertaketh them with a plage, so yt of necessite they must nedes thynke vpon hym,
And when he comes then with his wrath, and overtaketh them with a plague, so that of necessity they must needs think upon him,
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then feare they, and be afrayed of him, flye away and knowe not where to abyde:
then Fear they, and be afraid of him, fly away and know not where to abide:
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Then vanysheth awaye theyr hope and boastynge, whych they (in tyme of prosperite) had vnto the creatures.
Then vanisheth away their hope and boasting, which they (in time of Prosperity) had unto the creatures.
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And so commeth it to passe, that theyr wysedome hath ben playne foolyshnesse: theyr strength, theyr owne mysfortune: theyr ryches, theyr owne destruccion: theyr health theyr own harme:
And so comes it to pass, that their Wisdom hath been plain foolishness: their strength, their own misfortune: their riches, their own destruction: their health their own harm:
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theyr frēdes theyr owne ypocrytes & traytours. And al y• whych they trusted vnto, can not helpe thē.
their Friends their own Hypocrites & Traitors. And all y• which they trusted unto, can not help them.
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Whan they wolde hyde themselues on the backsyde therof, it is euen as much as whan one hydeth hym behynde a ladder.
When they would hide themselves on the backsyde thereof, it is even as much as when one Hideth him behind a ladder.
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And whā they wolde seke helpe therby, it is euen lyke as yf a wolfe shuld defēde a shepe or a goose
And when they would seek help thereby, it is even like as if a wolf should defend a sheep or a goose
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But thus goeth it not wyth the beleuer: for who so putteth hys trust in ye Lorde, shall not be confounded.
But thus Goes it not with the believer: for who so putteth his trust in you Lord, shall not be confounded.
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Therfore sayeth he not only that the Lorde is hys hope, but also hys stronge holde, whych he maye flye vnto, in the whych he may shutte hymselfe close, and be delyuered therin.
Therefore Saith he not only that the Lord is his hope, but also his strong hold, which he may fly unto, in the which he may shut himself close, and be Delivered therein.
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As Salomon sayeth in the.xviii. Chapter of the prouerbes:
As Solomon Saith in the xviii Chapter of the proverbs:
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The name of the Lorde is a stronge castel, the ryghteous flyeth vnto it, and shal be defended.
The name of the Lord is a strong castle, the righteous flies unto it, and shall be defended.
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For the vnbeleuers haue theyr hope euen in theyr goodes, but in necessyte they fynde no refuge,
For the unbelievers have their hope even in their goods, but in necessity they find no refuge,
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as the faythfull hath a stronge holde and hye castell in God the Lorde.
as the faithful hath a strong hold and high castle in God the Lord.
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And though the vnbeleuers haue theyr whole wyll all theyr lyfe longe, yet hath it an euell ende,
And though the unbelievers have their Whole will all their life long, yet hath it an evil end,
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as it had wyth the rych man, whych was buryed in the hell. Luce. xvi. For who so beleueth not, shalbe damned.
as it had with the rich man, which was buried in the hell. Luce. xvi. For who so Believeth not, shall damned.
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Agayn, though the faythfull be plaged and persecuted all hys lyfe longe, so that he can not se how he maye be delyuered,
Again, though the faithful be plagued and persecuted all his life long, so that he can not see how he may be Delivered,
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yet hath he thys comforte, that the Lorde is hys God:
yet hath he this Comfort, that the Lord is his God:
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that is that he can helpe and delyuer hym as an almyghty Lorde, yee after suche a fashion and waye,
that is that he can help and deliver him as an almighty Lord, ye After such a fashion and Way,
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as nother he hymselfe nor ony mans reason can thynke or deuyse.
as neither he himself nor only men reason can think or devise.
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And thoughe he do it not, yet doth not the faythfull dispayre, but letteth the Lorde be hys God, on whom he hopeth:
And though he do it not, yet does not the faithful despair, but lets the Lord be his God, on whom he Hopes:
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that is, at whose hande he loketh for all good in the lyfe for to come & euerlastynge.
that is, At whose hand he looketh for all good in the life for to come & everlasting.
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For hope seyth and loketh on that whych is to come, whych as yet is hyd. As Paule sayeth Roma. the.viii. Chapter.
For hope Saith and looketh on that which is to come, which as yet is hid. As Paul Saith Roma. the viii Chapter.
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Hope that is sene, is no hope: for how can a man hope that whyche is sene.
Hope that is seen, is no hope: for how can a man hope that which is seen.
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But yf we hope that whych we se not, we loke for it by pacience. And so is this meanyng:
But if we hope that which we see not, we look for it by patience. And so is this meaning:
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The vnbeleuers haue theyr hope in the creatures, and are afrayed of God. The faythfull hath his hope to God, and is lorde ouer the creatures.
The unbelievers have their hope in the creatures, and Are afraid of God. The faithful hath his hope to God, and is lord over the creatures.
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The vnbeleuers myscary, and by the creatures fynde they no helpe in nede. The faythfull myscary not, but God is vnto thē a stronge holde.
The unbelievers myscary, and by the creatures find they no help in need. The faithful myscary not, but God is unto them a strong hold.
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The vnbeleuers may well haue theyr wylles aslonge as they lyue, but at the last (thorow theyr dispayre) ther followeth euerlastynge damnacyon.
The unbelievers may well have their wills aslonge as they live, but At the last (thorough their despair) there follows everlasting damnation.
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The faythfull maye theyr lyfe longe haue disquyetnes and temtacion, but at the last (thorow theyr hope) ther followeth euerlastynge lyfe.
The faithful may their life long have disquyetnes and temptation, but At the last (thorough their hope) there follows everlasting life.
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Suche hope shulde they haue, and they haue it in dede, that though they must lye vnder aslonge as they lyue,
Such hope should they have, and they have it in deed, that though they must lie under aslonge as they live,
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yet after death they shall enherete euerlastynge lyfe. But certaynly it commeth not to passe, that they must alwaye lye vnder:
yet After death they shall enherete everlasting life. But Certainly it comes not to pass, that they must alway lie under:
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For God is faythfull, and suffreth not his to be temted aboue theyr strength, but maketh the temtacion so to haue an ende, that we may bear it.i. Cor. x. Therfore sayeth the prophete moreouer:
For God is faithful, and suffers not his to be tempted above their strength, but makes the temptation so to have an end, that we may bear it i Cor. x. Therefore Saith the Prophet moreover:
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For he delyuereth me frō ye snare of the hunter, & frō ye noysome pestilēce And in these wordes doth he shortly shewe vnto vs, that almyghty God can and wyll delyuer hys owne from all mysfortune yee euen in thys lyfe.For he Delivereth me from you snare of the hunter, & from the noisome pestilence And in these words does he shortly show unto us, that almighty God can and will deliver his own from all misfortune ye even in this life.
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For all the myschaunces that we be troubled wythall in thys temporall lyfe, are of two sortes:
For all the myschaunces that we be troubled withal in this temporal life, Are of two sorts:
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Some come out of the wycked deuyce of the deuell and of men, as shame and persecucion:
some come out of the wicked deuyce of the Devil and of men, as shame and persecution:
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Some playnly of nature and out of the ordinaūce of God, as tempest and pestilence.
some plainly of nature and out of the Ordinance of God, as tempest and pestilence.
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The faythfull nowe beleueth and maketh hys boast, that these myschaunces can not be so greate and myghtye,
The faithful now Believeth and makes his boast, that these myschaunces can not be so great and mighty,
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but God shall delyuer hym ther from.
but God shall deliver him there from.
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And it is a goodly naturall similitude, that he lykeneth the euell wycked deuyce of the vngodly agaynst the faythfull, to a nette or snare of the hunter.
And it is a goodly natural similitude, that he likeneth the evil wicked deuyce of the ungodly against the faithful, to a net or snare of the hunter.
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For lyke as an hunter proueth the kynde and nature of euery wylde beast, commeth priuely after hym, seketh out the course and habitacion therof,
For like as an hunter Proves the kind and nature of every wild beast, comes privily After him, seeketh out the course and habitation thereof,
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and afterwarde setteth the nette, that he maye dryue it therein: Euen so do the vngodly also vnto the ryghteous:
and afterward sets the net, that he may drive it therein: Even so do the ungodly also unto the righteous:
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Fyrst, they loke how they be mynded.
Fyrst, they look how they be minded.
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Yf ony one be fre of langage, then set they hym on fyre, that he maye speake somwhat sharpely, as saynt Steuen dyd. Actu. the.vii. Chapter.
If only one be from of langage, then Set they him on fire, that he may speak somewhat sharply, as saint Stephen did. Acts. the vii Chapter.
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Yf he be gentle and frendly, then ymagen they some foolyshe thynge vpon hym, and flatter awaye hys harte frō hym as Dalila dyd vnto Samson.
If he be gentle and friendly, then Image they Some foolish thing upon him, and flatter away his heart from him as Delilah did unto samson.
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Yf he seke the saluacion of the people, then sklaunder they hym, as ye Iewes blasphemed Christ to be a wynesupper and a companyon of publicans.
If he seek the salvation of the people, then Slander they him, as you Iewes blasphemed christ to be a wynesupper and a Companion of Publicans.
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Yf he be simple, then lye they vpon hym behynde hys backe, or euer he be ware therof:
If he be simple, then lie they upon him behind his back, or ever he be aware thereof:
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Then followe they vpon hym, crye, lye, and complayne, that the vertuous Christen man woteth not what poynte to be at,
Then follow they upon him, cry, lie, and complain, that the virtuous christian man woteth not what point to be At,
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or how he hath deserued it.
or how he hath deserved it.
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Neuerthelesse they thynke the bell is so cast, yt at the last it must rynge as they wyll, but it fayleth them.
Nevertheless they think the bell is so cast, that At the last it must ring as they will, but it Faileth them.
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For the Lorde on whom we beleue, whych is our hope, refuge and God, can not only preserue vs from theyr snares that we fall not therin,
For the Lord on whom we believe, which is our hope, refuge and God, can not only preserve us from their snares that we fallen not therein,
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but also whan we fall in to them, and they thynke we be theyr captiues he can and wyll delyuer vs yet therout.
but also when we fallen in to them, and they think we be their captives he can and will deliver us yet therout.
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In lyke maner doth God the Lorde preserue hys faythfull, not onely from the noysome sycknesse of the pestilence,
In like manner does God the Lord preserve his faithful, not only from the noisome sickness of the pestilence,
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but also whan they be taken therwyth and infecte already he delyuereth them from it and maketh thē whole agayne.
but also when they be taken therewith and infect already he Delivereth them from it and makes them Whole again.
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But how that commeth to passe, and howe we shall vnderstande it, it shall followe here after more clerely.
But how that comes to pass, and how we shall understand it, it shall follow Here After more clearly.
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This is now well to be marked also, that the pestilence is a noysome sycknesse, not because it bryngeth death (for that do al other mortal sycknesses lykewyse,
This is now well to be marked also, that the pestilence is a noisome sickness, not Because it bringeth death (for that do all other Mortal Sicknesses likewise,
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and death is no losse vnto the faythfull, but auaūtage, as Paule sayeth, Philip.
and death is no loss unto the faithful, but advantage, as Paul Saith, Philip.
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the fyrst Chapter) but because that it taketh awaye the people very sodenly vnloked for and vnwares:
the fyrst Chapter) but Because that it Takes away the people very suddenly unlooked for and unwares:
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Wherout thē ther followeth, stryfe, lawyng or busynes amonge synners and of the comune welth, as euery man by hymselfe can lyghtly perceaue and vnderstande.
Without them ther follows, strife, lawing or business among Sinners and of the Common wealth, as every man by himself can lightly perceive and understand.
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Therfore is it also an horrible punyshment ouer the synne of the worlde, whyche concerneth both them that dye,
Therefore is it also an horrible punishment over the sin of the world, which concerns both them that die,
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and them that are lefte alyue, as hereafter it shall followe.
and them that Are left alive, as hereafter it shall follow.
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Where as is nowe suche a fayth as geueth credence vnto God, he shall preserue hym from all wycked ymaginacions of mē, lykewyse from all noysome syckenesses.
Where as is now such a faith as Giveth credence unto God, he shall preserve him from all wicked Imaginations of men, likewise from all noisome Sicknesses.
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And at the last shal he saue hym, that continueth not wythout frute, but breaketh out wyth ryght loue and faythfulnesse towarde hys neghboure,
And At the last shall he save him, that Continueth not without fruit, but breaks out with right love and faithfulness toward his neghboure,
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and desyreth also to brynge hym vnto that poynte, that he maye beleue and be partaker of all suche goodes and benefites of God.
and desireth also to bring him unto that point, that he may believe and be partaker of all such goods and benefits of God.
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Therfore doth the prophete turne hys wordes now also vnto hys neghboure, and sayeth farthermore: He shall couer the wyth hys fethers, and thyne hope shalbe vnder hys wynges. That is:
Therefore does the Prophet turn his words now also unto his neghboure, and Saith farthermore: He shall cover thee with his Feathers, and thine hope shall under his wings. That is:
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Yf thou also wylt put thy trust in hym, thou shalte fynde it so lykewyse.
If thou also wilt put thy trust in him, thou shalt find it so likewise.
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For he sheweth such his benefites vnto all and euery one that put theyr truste in hym.
For he shows such his benefits unto all and every one that put their trust in him.
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As for the couerynge of hys fethers and hope vnder his wynges, youre charite hath herde ynough afore what it is.
As for the covering of his Feathers and hope under his wings, your charity hath herd enough afore what it is.
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Now though all faythfull loke for suche helpe at God, and it happeneth vnto them, yet is it not done without a specyal battayl of fayth.
Now though all faithful look for such help At God, and it Happeneth unto them, yet is it not done without a special battayl of faith.
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For such helpe doth he promyse vs in hys holy worde, that we shulde beleue it.
For such help does he promise us in his holy word, that we should believe it.
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And yf we beleue it, it happeneth vnto vs accordynge to oure fayth. Therfore sayeth the prophete moreouer:
And if we believe it, it Happeneth unto us according to our faith. Therefore Saith the Prophet moreover:
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hys truth is spere and shylde. That is, hys godly promyses, whych are sure and true, and nother lye nor deceaue:his truth is spear and shylde. That is, his godly promises, which Are sure and true, and neither lie nor deceive:
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Those be oure wapens wherwyth we fyght, and ouercome al aduersyte.
Those be our wapens wherewith we fight, and overcome all adversity.
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But lyke as spere and shylde are not profytable vnto hym that can not vse them, nor wyll:
But like as spear and shylde Are not profitable unto him that can not use them, nor will:
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Euen so also do not the promyses of God profyte hym, that can not fyghte therwith, and wyll not beleue theron.
Even so also do not the promises of God profit him, that can not fight therewith, and will not believe theron.
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For that is the ryght scyence in this battayll whan mysfortune, aduersite or tentaciō commeth, that we loke aboute vs accordynge vnto Gods worde:
For that is the right science in this battayll when misfortune, adversity or tentation comes, that we look about us according unto God's word:
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Namely what comforte and promes he hath made vnto vs in such a case, and wyth a ryghte belefe to take holde of the same as of a shylde,
Namely what Comfort and promise he hath made unto us in such a case, and with a right belief to take hold of the same as of a shylde,
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and to comforte and defende oure selues therwyth, so can ther no mischaunce do vs harme,
and to Comfort and defend our selves therewith, so can there no mischance do us harm,
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as the holye Saynte Paule in the laste chapter of hys Epistle to the Ephesians teacheth & sayeth:
as the holy Faint Paul in the laste chapter of his Epistle to the Ephesians Teaches & Saith:
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Before all thynges take the shylde of fayth wherwyth ye maye quench all the fyrie dartes of the wycked.
Before all things take thee shylde of faith wherewith you may quench all the firy darts of the wicked.
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Agaynste the same (namelye agaynste Sathan oure head enemye) is suche worde of God,
Against the same (namely against Sathan our head enemy) is such word of God,
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euen the ryghte spere, wherwith we wounde and ouercome hym.
even the right spear, wherewith we wound and overcome him.
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For no bodely wapen hurteth and hyndreth men so sore, as the worde of God stoppeth and hyndreth Sathan.
For no bodily wapen hurteth and hindereth men so soar, as the word of God stoppeth and hindereth Sathan.
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Yf it be thrust vnder hys nose agaynst hys venymous dealynge and temtation.
If it be thrust under his nose against his venomous dealing and temptation.
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For yf a seruaunt (that dealeth wrongeously and vnthriftely in hys masters goodes and businesses) be afrayed, vexed,
For if a servant (that deals wrongeously and vnthriftely in his Masters goods and businesses) be afraid, vexed,
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and persed thorowe the hart, whan a symple man sayethe vnto hym: Thou vnthrift why doost thou so.
and pierced thorough the heart, when a simple man Saith unto him: Thou unthrift why dost thou so.
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That is not thy masters wyll and meanynge, he dyd not so commaunde me.
That is not thy Masters will and meaning, he did not so command me.
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Howe much more goeth it thorowe Satans harte, whan a vertuous Christen man holdeth the worde of God vnder hys eyes,
Howe much more Goes it thorough Satan heart, when a virtuous christian man holds the word of God under his eyes,
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and bryngeth witnesse ouer hym, that he as a wicked creature handleth agaynst hys maker,
and bringeth witness over him, that he as a wicked creature handleth against his maker,
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and agaynst hys chosen chyldren? Therfore doth holye saynte Paule call Gods worde also the swearde of the sprete:
and against his chosen children? Therefore does holy faint Paul call God's word also the sword of the sprete:
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And the Lorde Christe defendeth hymselfe onely wyth the same agaynst all tentacions of Satan in the wyldernesse.
And the Lord Christ defendeth himself only with the same against all tentations of Satan in the Wilderness.
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Now whan thou takest holde thus of Gods promyses thorow fayth, and vsest thē for spere and shylde to defende thy selfe,
Now when thou Takest hold thus of God's promises thorough faith, and usest them for spear and shylde to defend thy self,
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and to smyte Satan, then out of the same it followeth as the prophet sayeth farther:
and to smite Satan, then out of the same it follows as the Prophet Saith farther:
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That thou nedest not to feare for the horriblenesse of the nyght. For the arowes that flye in ye daye tyme. That thou Needest not to Fear for the horribleness of the night. For the arrows that fly in you day time.
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For the pestilence that commeth priuely in the darke. For the sicknesse that destroyeth in the noone daye. For the pestilence that comes privily in the dark. For the sickness that Destroyeth in the noon day.
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For these foure aduersites set forwarde and shorten the lyfe of the vnbeleuers: But the faythfull hath such consolacion and promes, that he nedeth not to be afrayed.
For these foure adversities Set forward and shorten the life of the unbelievers: But the faithful hath such consolation and promise, that he needeth not to be afraid.
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Fyrst for the horriblenesse of the nyght.
Fyrst for the horribleness of the night.
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That is, for all maner of tentacion and deceate, that happen vnto men by nyght in the darknesse.
That is, for all manner of tentation and deceate, that happen unto men by night in the darkness.
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For thys we all perceaue, that in the nyght and in the darknesse we are weaker mynded, of more despare,
For this we all perceive, that in the night and in the darkness we Are Weaker minded, of more despair,
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and more afrayed them in the lyght.
and more afraid them in the Light.
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The bloude runneth to our hartes, and the heeres stonde vpryght, & all the body waxeth colde for feare.
The blood Runneth to our hearts, and the Heres stand upright, & all the body Waxes cold for Fear.
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Out of thys commeth it then, that we thynke we se, heare and perceaue somwhat, which in very dede is not so.
Out of this comes it then, that we think we see, hear and perceive somewhat, which in very deed is not so.
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Then goeth ther one astray, another leseth hys coloure, the thyroe falleth syck, the fourthe is become crocked, the fyfthe goeth out of hys wyt.
Then Goes there one astray, Another leseth his colour, the thyroe falls sick, the Fourth is become crocked, the fyfthe Goes out of his wit.
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And so men thynke, that the deuell hath done it, where as it is yet a playne naturall workynge of the exceadynge grete feare, whyche wolde destroye a mā euen by daye tyme, yf it were so greate.
And so men think, that the Devil hath done it, where as it is yet a plain natural working of the exceeding great Fear, which would destroy a man even by day time, if it were so great.
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Howbeyt true it is that the deuell causeth such feare, and prynteth it in, that he maye begyle and destroye vs by feare as by a naturall workynge.
Howbeit true it is that the Devil Causes such Fear, and prynteth it in, that he may beguile and destroy us by Fear as by a natural working.
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Yet is it nothyng but a feare:
Yet is it nothing but a Fear:
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for the prophet calleth it not an euel or good sprete, but planely the horriblenesse of ye nyght.
for the Prophet calls it not an evil or good sprete, but plainly the horribleness of the night.
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Nother is it ony thynge els also but an horrour and feare, & continueth an horrour and feare.
Nother is it only thing Else also but an horror and Fear, & Continueth an horror and Fear.
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Therfore where a ryght belefe is, there is no feare.
Therefore where a right belief is, there is no Fear.
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Where no fearfulnesse is, there is also no horrour, nor fantasie of spretes, or deceatfulnesse of the nyght, but playne corage and boldnesse.
Where no fearfulness is, there is also no horror, nor fantasy of spretes, or deceatfulnesse of the night, but plain courage and boldness.
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Yf onye thynge els be sene (as fyre or lyghte) they be but naturall thynges, out of the heate of the ground,
If onye thing Else be seen (as fire or Light) they be but natural things, out of the heat of the ground,
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lyke as lyghtenynges, draggons, fallynge starres and cometes be in the ayre & in the heauen.
like as lyghtenynges, dragons, falling Stars and Comets be in the air & in the heaven.
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But herewithall wyll not I speake agaynst the wonderfull visions and tokens, whiche god sendeth for a warnyng befor greate my schaunces to come.
But herewithal will not I speak against the wonderful visions and tokens, which god sends for a warning before great my schaunces to come.
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Secondarely, is the faythfull sure for the arowes that flye in the daye tyme. That is all maner of mischaunces which ouertake a man openly in the daye:
Secondarily, is the faithful sure for the arrows that fly in the day time. That is all manner of mischances which overtake a man openly in the day:
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and yet so sodenly and vnwares, that he can not escape them.
and yet so suddenly and unwares, that he can not escape them.
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As whan a tyle falleth from the roofe of an house, whan a wycked beast doth euell,
As when a tile falls from the roof of an house, when a wicked beast does evil,
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or whan an vngracious personne doth hurt in body, name or good.
or when an ungracious person does hurt in body, name or good.
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For such misfortunes come for the moost parte so sodenly, that a man can not preuente them,
For such misfortunes come for the most part so suddenly, that a man can not prevent them,
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but muste let them hyt as wyth an arowe, and afterward restore and heale the harme wyth greate trauayle and laboure.
but must let them hit as with an arrow, and afterwards restore and heal the harm with great travail and labour.
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But nowe wyll God preserue hys faythfull from suche misfortune, yf they haue hys promyses before theyr eyes, beleue theron, and ordre theyr lyues therafter.
But now will God preserve his faithful from such misfortune, if they have his promises before their eyes, believe theron, and ordre their lives thereafter.
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Thyrdly, a faythfull person nedeth not also to be afrayed for the pestilence, that slippeth in preuely in the darke.
Thirdly, a faithful person needeth not also to be afraid for the pestilence, that slippeth in privily in the dark.
ord, dt j n1 vvz xx av pc-acp vbi j p-acp dt n1, cst vvz p-acp av-j p-acp dt j.
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Thys is verely a confortable promes in thys daungerous tyme, for the whiche we shulde by ryght put oure trust in God,
This is verily a comfortable promise in this dangerous time, for the which we should by right put our trust in God,
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and thanke hym therfore for asmuch as it is one of the moost perlous and horrible plages, wherwyth he visyteth and punysheth the synne of the worlde.
and thank him Therefore for as as it is one of the most perilous and horrible plagues, wherewith he visyteth and Punisheth the sin of the world.
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For it taketh hold of lyfe vnwares, and plucketh a man awaye in two or thre dayes (or euer he can ordre his busynesse and house,
For it Takes hold of life unwares, and plucketh a man away in two or Three days (or ever he can ordre his business and house,
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& make hys testament) crepeth in preuely in ye darke so that no man knoweth what it is,
& make his Testament) creepeth in privily in you dark so that no man Knoweth what it is,
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or whēce it commeth, or whyther it goeth, therfor can ran no man kepe hymselfe surely from it:
or whence it comes, or whither it Goes, Therefore can ran no man keep himself surely from it:
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For yf it were in meate or drynk, it myghte be eschued: Yf it were an euel taist, it myght be expelled with a swete sauoure:
For if it were in meat or drink, it might be Eschewed: If it were an evil taist, it might be expelled with a sweet savour:
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Yf it were an euell wynde, the chambre myghte wyth diligence be made close therfore:
If it were an evil wind, the chamber might with diligence be made close Therefore:
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Yf it were a cloude or myst, it myght be sene, & auoyded Yf it were a rayne, a man myght couer hym selfe for it.
If it were a cloud or mist, it might be seen, & avoided If it were a rain, a man might cover him self for it.
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But now is it a secret misfortun that crepeth in preuely, so that it can nother be sene nor herde,
But now is it a secret misfortun that creepeth in privily, so that it can neither be seen nor herd,
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nother smelled nor taisted tyll it haue done the harme.
neither smelled nor taisted till it have done the harm.
av-dx vvd ccx vvn p-acp pn31 vhb vdn dt n1.
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Therfore the more daungerous and noysome that the plage is, the better & more excellent is the promes, that no man shulde haue cause to despare.
Therefore the more dangerous and noisome that the plague is, the better & more excellent is the promise, that no man should have cause to despair.
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For how might God make vs a more excellent and fayrer promes, then that he promyseth to delyuer frō the pestilence, vs that be hys chyldren,
For how might God make us a more excellent and Fairer promise, then that he promiseth to deliver from the pestilence, us that be his children,
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and that we nede not to be afrayed therof, though a thousande dye of the same at oure leftsyde,
and that we need not to be afraid thereof, though a thousande die of the same At our leftsyde,
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and ten thousande at our ryght syde Yet shall it not reach vnto vs, yf we do but beleue thys promes,
and ten thousande At our right side Yet shall it not reach unto us, if we do but believe this promise,
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and let it be oure spere and shylde.
and let it be our spear and shylde.
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For yf we so do, then shall suche poysoned arowes eyther not hytte vs at all,
For if we so do, then shall such poisoned arrows either not hytte us At all,
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or els not wounde vs to death.
or Else not wound us to death.
cc av xx n1 pno12 p-acp n1.
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Fourthly, God wyll also preserue hys chyldren from the sicknesse that destroyet• in the noone daye:
Fourthly, God will also preserve his children from the sickness that destroyet• in the noon day:
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For the noone day (wha• the Sonne is at the strongest) is cause of muche heate and feuerous sycknesse, specyally in those countryes where the Sonne ryseth hye and commeth nye ouer mens heades.
For the noon day (wha• the Son is At the Strongest) is cause of much heat and feverous sickness, specially in those countries where the Son Riseth high and comes High over men's Heads.
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For greate heate bryngeth muche sweate, consumeth and altereth the bloude causeth inordinate drynkynge, and maketh that the people are gladde to coole them selues agayne folyshly:
For great heat bringeth much sweat, consumeth and altereth the blood Causes inordinate drinking, and makes that the people Are glad to cool them selves again foolishly:
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Wherout then aryse all maner of perlous diseases, whiche be not very vnlyke the sycknesse of the pestilence.
Without then arise all manner of perilous diseases, which be not very unlike the sickness of the pestilence.
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Now whether it be frare of the nyght or arowe of the daye, whether it be pestilence or sicknesse, that commeth by the euell Southewynde,
Now whither it be frare of the night or arrow of the day, whither it be pestilence or sickness, that comes by the evil Southwind,
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or what plage it wyll that lyeth vpon the worlde because of theyr synnes, God the Lorde wyll preserue hys faythfull therefrom, or delyuer them from it:
or what plague it will that lies upon the world Because of their Sins, God the Lord will preserve his faithful therefrom, or deliver them from it:
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and that shall come to passe so certaynly and so wonderfully, that (as the Prophete sayeth) thoughe a thousande fall at thy left syde,
and that shall come to pass so Certainly and so wonderfully, that (as the Prophet Saith) though a thousande fallen At thy left side,
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and ten thousāde at thy ryghte syde yet shall it not touch the.
and ten thousāde At thy right side yet shall it not touch thee.
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Thys is doutlesse a louynge, mercyful, cōfortable, and fayre promes, wher on oure hart by reason shulde truste,
This is doubtless a loving, merciful, comfortable, and fair promise, where on our heart by reason should trust,
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(2) part (DIV1)
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and chefely reioyce in the same:
and chiefly rejoice in the same:
cc av-jn vvi p-acp dt d:
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For he that speaketh it, is Almyghtye and true therfore shulde we by reason geue credence vnto hym.
For he that speaks it, is Almighty and true Therefore should we by reason give credence unto him.
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For we can do God no greater dyshonoure, then to dyspayre in hys holy worde.
For we can do God no greater dishonour, then to despair in his holy word.
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We oughte therfore to be much more afrayed of that inordinate feare then of death it selfe:
We ought Therefore to be much more afraid of that inordinate Fear then of death it self:
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for death can not hurt vs, in asmuch as we (thorowe baptyme) are grafted & buried vnto lyke death with christ.
for death can not hurt us, in as as we (thorough Baptism) Are grafted & buried unto like death with Christ.
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But fearfulnesse (which is nothyng els but an vnbelefe) maye harme vs, and bringe vs in to imprudence.
But fearfulness (which is nothing Else but an unbelief) may harm us, and bring us in to imprudence.
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Wherfore my moost derely beloued, take these promyses to harte, strength youre hart, mynde and vnderstandynge therewyth, and be not faynt harted.
Wherefore my most dearly Beloved, take these promises to heart, strength your heart, mind and understanding therewith, and be not faint hearted.
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So shall ye proue by experience, that God is true, & faythfully perfourmeth that which he promyseth.
So shall you prove by experience, that God is true, & faithfully Performeth that which he promiseth.
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And that ye maye ye more easely beleue it, I wyll declare it vnto youre charite by a similitude how it cōmeth to passe,
And that you may you more Easily believe it, I will declare it unto your charity by a similitude how it comes to pass,
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& whence it spryngeth, that a ryght faythfull Christen man can be so safe and fre from all these plages:
& whence it springeth, that a right faithful christian man can be so safe and from from all these plagues:
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For it is good to vnderstande, and comfortable to knowe.
For it is good to understand, and comfortable to know.
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Youre charite seeth and proueth dayly by experience, howe myghtye and horrible a thinge the darknesse of the nyght is.
Your charity sees and Proves daily by experience, how mighty and horrible a thing the darkness of the night is.
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For whā it falleth, it couereth all ye whole world darkeneth the coloure and fasshion of a•• creatures, captiuateth all men and beastes lyuyng, that they must be styll and rest, yee and maketh them fayntharted and fearfull, and so of all thynges it is a myghty inuincible tyraunt, whom no man maye withstāde Neuerthelesse it is not yet so myghtye, that it can darken, ouerwhelme,
For when it falls, it Covereth all the Whole world darkeneth the colour and fashion of a•• creatures, captivateth all men and beasts living, that they must be still and rest, ye and makes them fainthearted and fearful, and so of all things it is a mighty invincible tyrant, whom no man may withstand Nevertheless it is not yet so mighty, that it can darken, overwhelm,
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and quench the least lyght that is founde in the worlde. For we se, that the darker the nyght is, the clearer do the starres shyne:
and quench the least Light that is found in the world. For we see, that the Darker the night is, the clearer doe the Stars shine:
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Yee the leest candle lyght that is lyghted, withstandeth ye whole nyght, and suffreth not onely the darknesse not to couer or oppresse it,
Ye the least candle Light that is lighted, withstandeth you Whole night, and suffers not only the darkness not to cover or oppress it,
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but geueth lyght euen in the myddes of the darknesse, and smyteth it backe a certayne space on euery syde:
but Giveth Light even in the mids of the darkness, and smiteth it back a certain Molle on every side:
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and thyther as it is borne, must darkenesse depart, and geue place vnto the lyght: all the power and fearfulnesse therof, can not helpe agaynst it.
and thither as it is born, must darkness depart, and give place unto the Light: all the power and fearfulness thereof, can not help against it.
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And though a lyght be so weake, that it geueth not lyght farre aboute it,
And though a Light be so weak, that it Giveth not Light Far about it,
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nother can smyte the darknesse abacke (as the sparke of an whote cole) yet can not the darknesse couer it, much lesse to quench it:
neither can smite the darkness aback (as the spark of an hot coal) yet can not the darkness cover it, much less to quench it:
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but it geueth lyght it selfe alone, so that it maye be sene a farre of in the darknesse,
but it Giveth Light it self alone, so that it may be seen a Far of in the darkness,
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and remayneth vn ouercome of the same, though it cā not help other thynges, nor geue lyght vnto them.
and remaineth vn overcome of the same, though it can not help other things, nor give Light unto them.
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Yee (that yet more wonderfull is) a rotten shynynge pece of woode, which neuerthelesse hath the fayntest lyghte that can be foūde, remayneth inuincible of all the power of darcknesse:
Ye (that yet more wonderful is) a rotten shining piece of wood, which nevertheless hath the faintest Light that can be found, remaineth invincible of all the power of darkness:
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and the more it is compassed aboute wyth darkenesse, the clearer lyght it geueth, so lytle can darcknesse ouer come or hold downe ony lyght:
and the more it is compassed about with darkness, the clearer Light it Giveth, so little can darkness over come or hold down only Light:
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but it ruleth vanquysheth and expelleth the darkenesse, whych els ouerwhelmeth, snareth & putteth all thynges in feare.
but it Ruleth vanquisheth and expelleth the darkness, which Else overwhelmeth, snareth & putteth all things in Fear.
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Euen so lykewyse doth a well sprynge also, for there may we se, how a lytle vayne of water breaketh out of the groūde, somewhere scace so great as a fynger.
Even so likewise does a well spring also, for there may we see, how a little vain of water breaks out of the ground, somewhere scace so great as a finger.
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And whan it is closed in rounde aboute that the water maye gather together, and must nedes be a dych or a pyt,
And when it is closed in round about that the water may gather together, and must needs be a dych or a pit,
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yet spryngeth it neuerthelesse And though the water be certayne hūdreds weyght aboue the sprynge,
yet springeth it nevertheless And though the water be certain hūdreds weight above the spring,
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yet maye not it dryue the sprynge backe, but the sprynge dryueth the whole burthen of the water backe,
yet may not it drive the spring back, but the spring Driveth the Whole burden of the water back,
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and aboue it selfe, and spryngeth styll more and more, tyll the pole flowe ouer.
and above it self, and springeth still more and more, till the pole flow over.
cc p-acp pn31 n1, cc vvz av av-dc cc av-dc, p-acp dt n1 vvi a-acp.
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And yf the other water be foule and vncleane, it cā not myxte it selfe vnder the freshe clere water of the sprynge,
And if the other water be foul and unclean, it can not mixed it self under the fresh clear water of the spring,
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but it remayneth clere tyll it come farther abrode from the fyrste heade therof, as it maye all be sene wyth eyes,
but it remaineth clear till it come farther abroad from the First head thereof, as it may all be seen with eyes,
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and also be proued by daylye experience.
and also be proved by daily experience.
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Yf a naturall lyghte then be so myghtye agaynste the darkenesse of the nyghte, & an earthen well sprynge so stronge in strynynge agaynst all standynge waters,
If a natural Light then be so mighty against the darkness of the night, & an earthen well spring so strong in strynynge against all standing waters,
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howe muche more doth it then the true euerlastynge and heauenly lyght, and the only inuincible sprynge of all lyfe,
how much more does it then the true everlasting and heavenly Light, and the only invincible spring of all life,
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namely, God the Lorde oure maker and Saueoure?
namely, God the Lord our maker and Savior?
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That God is the true, euerlastynge and heauenly lyght, wytnesseth Ihon the euangelist in the fyrst Chapter, and sayeth:
That God is the true, everlasting and heavenly Light, Witnesseth John the evangelist in the fyrst Chapter, and Saith:
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God was the worde, in hym was the lyfe, and the lyfe was the lyghte of men.
God was the word, in him was the life, and the life was the Light of men.
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Lykewyse also in hys Canonicall epistle in the fyrst Chapter: God is lyght, and in hym is no darknesse.
Likewise also in his Canonical epistle in the fyrst Chapter: God is Light, and in him is no darkness.
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In lyke maner, That he is the onely inuincible sprynge of all lyfe, wytnesseth the prophete Ieremy in the seconde chapter For there sayeth the Lorde:
In like manner, That he is the only invincible spring of all life, Witnesseth the Prophet Ieremy in the seconde chapter For there Saith the Lord:
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My people commytteth a dubble synne, they forsake me the lyuynge sprynge of lyfe, and make themselues fayre welles, whyche neuerthelesse geue no water.
My people Committeth a double sin, they forsake me the living spring of life, and make themselves fair wells, which nevertheless give no water.
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And Dauid sayeth in the.xxxv. Psalme: With the is the sprynge of lyfe and in thy lyght se we lyght.
And David Saith in the xxxv Psalm: With thee is the spring of life and in thy Light see we Light.
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Yf God the Lorde thē be the true lyght, it followeth, that all they whyche put theyr trust in hym, be as a brennynge candle:
If God the Lord them be the true Light, it follows, that all they which put their trust in him, be as a brenning candle:
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for by fayth doth God dwell in our hartes, and we are the lyuynge tēple of God,
for by faith does God dwell in our hearts, and we Are the living temple of God,
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as Paul to the Corinthians doth wytnesse more thē once. Therfore sayeth Christ of hys discyples.
as Paul to the Corinthians does witness more them once. Therefore Saith christ of his Disciples.
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Math. v. Ye are the lyght of the worlde And of Ihon the baptyste: He was a burnynge and shynynge lyght.
Math. v. You Are the Light of the world And of John the baptist: He was a burning and shining Light.
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Ioh. v. Lykewyse yf God be the euerlastynge & lyuynge fountayne, it followeth, that the faythfull be euē flowynge sprynges.
John v. Likewise if God be the everlasting & living fountain, it follows, that the faithful be even flowing springs.
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Therfore sayeth Christ also, Ioh. vii. Who so beleueth on me as the scripture sayeth, out of hys body shall flowe streames of lyuyng water:
Therefore Saith christ also, John vii. Who so Believeth on me as the scripture Saith, out of his body shall flow streams of living water:
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But this he said of the sprete, which they that beleue on him shulde receaue. Lyke as the darkenesse of the nyght now can hurte no earthly or worldly lyght,
But this he said of the sprete, which they that believe on him should receive. Like as the darkness of the night now can hurt no earthly or worldly Light,
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but muste geue place and flye from ye lyght:
but must give place and fly from you Light:
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Euen so Sathan also whyche is a prynce of spirituall darkenesse, can do no harme to a true ryghte beleuynge Christen man;
Even so Sathan also which is a Prince of spiritual darkness, can do no harm to a true right believing christian man;
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but must feare and flye from hym:
but must Fear and fly from him:
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For God, which is the euerlastynge lyghte, dwelleth and shyneth in hys hart, and dryueth and expelleth farre from hym all the workes of darknesse.
For God, which is the everlasting Light, dwells and shineth in his heart, and Driveth and expelleth Far from him all the works of darkness.
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And lyke as no heape of water cā dryue backe ony foūtayne of the groūde, and hynder the quycke sprynge therof,
And like as no heap of water can drive back only fountain of the ground, and hinder the quick spring thereof,
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and lyke as no vnclennesse can make it soule, euen so also can no aduersite of this worlde take awaye or shorten ony christen mans lyfe.
and like as no uncleanness can make it soul, even so also can no adversity of this world take away or shorten only christen men life.
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For God whyche is the fountayne of al lyfe, dwelleth and lyueth in hys harte,
For God which is the fountain of all life, dwells and liveth in his heart,
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and dryueth all hurtfull poyson and mortall sycknesses farre awaye from thence, so that not only it can not harme hym,
and Driveth all hurtful poison and Mortal Sicknesses Far away from thence, so that not only it can not harm him,
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but he also helpeth other people, and delyuereth them by hys presēce:
but he also Helpeth other people, and Delivereth them by his presence:
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euen as a lyght that shyneth farre aboute it, and as a sprynge that alway floweth, runneth & maketh the groūd, moyst and frutefull.
even as a Light that shineth Far about it, and as a spring that always flows, Runneth & makes the ground, moist and fruitful.
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And thys is it that the Lorde sayeth in the Gospell, in the last of Marke:
And this is it that the Lord Saith in the Gospel, in the last of Mark:
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The tokens that shall followe them whych beleue, are these: In my name shall they cast out deuels, speake wyth new tūges, dryue away serpentes:
The tokens that shall follow them which believe, Are these: In my name shall they cast out Devils, speak with new tongues, drive away Serpents:
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and yf they drynke ony deadlye thynge, it shall not hurte them: They shall laye handes vpon the sycke, and they shall recouer.
and if they drink only deadly thing, it shall not hurt them: They shall say hands upon the sick, and they shall recover.
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So is it red also in the Actes of the Apostles the.v. Chapter, that the syck were made whole only of saynt Peters shadow.
So is it read also in the Acts of the Apostles the v Chapter, that the sick were made Whole only of saint Peter's shadow.
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So vtterly must vanysh euery thynge that it is contrary and agaynst the euerlastynge lyghte,
So utterly must vanish every thing that it is contrary and against the everlasting Light,
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and sprynge of lyfe, where a ryght Christen man is, in whom God dwelleth by a true belefe,
and spring of life, where a right christian man is, in whom God dwells by a true belief,
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and out of whom the holy goost shyneth and floweth.
and out of whom the holy ghost shineth and flows.
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Let Sathan then preasse in here wyth all hys darknesse and wyth all hys hurtfull infectiō,
Let Sathan then press in Here with all his darkness and with all his hurtful infection,
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yet shall ye se in belefe, that he can not take nor destroye ony Christen man therwyth yf he continue in fayth,
yet shall you see in belief, that he can not take nor destroy only christian man therewith if he continue in faith,
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and kept God in hys harte:
and kept God in his heart:
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But he shalbe smytten backe and dryuen awaye by force, as ye wonderfull workes of Christe and of all sayntes do manyfestly declare.
But he shall smitten back and driven away by force, as you wonderful works of Christ and of all Saints do manifestly declare.
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Therfore is it a great shame for a Christen man to be so afrayed for the plage of the pestilence,
Therefore is it a great shame for a christian man to be so afraid for the plague of the pestilence,
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as to flye from them whom he is bounde to serue by Gods commaundement.
as to fly from them whom he is bound to serve by God's Commandment.
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For by reason he shulde wythout all feare make haiste vnto them, not onely to fulfyll Gods commaundemente,
For by reason he should without all Fear make haiste unto them, not only to fulfil God's Commandment,
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but also by hys presence to helpe them, yf theyr fayth do els worke with all.
but also by his presence to help them, if their faith do Else work with all.
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But yf it come not to passe, yet is he sure, for as muche as God dwelleth in him,
But if it come not to pass, yet is he sure, for as much as God dwells in him,
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& he walketh & goeth in Gods cōmaūdemēt For certaīly thys promes shal not fayl hi•
& he walks & Goes in God's Commandment For Certainly this promise shall not fail hi•
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Though a thousande fal at thy syde, and ten thousande at thy right syde, yet shall it not touch the. Though a thousande fall At thy side, and ten thousande At thy right side, yet shall it not touch thee.
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But wyth fayth must these wordes be taken holde vpon, for naturall reason doth not comprehende them, in as muche as in dede it appeareth farre otherwyse.
But with faith must these words be taken hold upon, for natural reason does not comprehend them, in as much as in deed it appears Far otherwise.
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And no man nedeth to thynke nor iudge, that they whyche dye of thys plage, be all vnchristen and faythlesse:
And no man needeth to think nor judge, that they which die of this plague, be all unchristen and faithless:
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but we ought not to doute but that ther dye therof many vertuous men, and leaue many vngodly.
but we ought not to doubt but that there die thereof many virtuous men, and leave many ungodly.
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Thys is done, because that death maye happen to a man two maner of wayes.
This is done, Because that death may happen to a man two manner of ways.
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One waye, after the commune course of nature, accordynge as euery mans death is appoynted hym of God:
One Way, After the commune course of nature, according as every men death is appointed him of God:
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and we haue cōsented vnto it in baptyme. Of thys sayeth ye prophete Iob in the.xiiii. Chapter.
and we have consented unto it in Baptism. Of this Saith you Prophet Job in the xiiii Chapter.
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A man hath hys appoynted tyme, the nombre of his monethes standeth wt the: yu hast appoynted him his boūdes, which he shal not ouerpasse
A man hath his appointed time, the number of his months Stands with thee: thou hast appointed him his bounds, which he shall not overpass
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Another waye maye death happen to a man before the tyme, by reason of hys great & greuous synnes:
another Way may death happen to a man before the time, by reason of his great & grievous Sins:
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As the Lorde hath threatened by Moses, that yf hys cōmaundemēt be not kept, he wyl cause pestilēce to reigne.
As the Lord hath threatened by Moses, that if his Commandment be not kept, he will cause pestilence to Reign.
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Wherout it is certayne, that whan they be kepte, ye plage abydeth out. Lykewyse sayeth he in the commaundements:
Without it is certain, that when they be kept, you plague Abideth out. Likewise Saith he in the Commandments:
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Honour father and mother that thou mayest lyue longe &c. Out of the whiche it is certayne, that hys lyfe which doth them not, shalbe shortened.
Honour father and mother that thou Mayest live long etc. Out of the which it is certain, that his life which does them not, shall shortened.
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In lyke maner sayeth Dauid in the.iv. Psal The bloud thyrsty shall not bryng theyr lyfe to the halfe nombre.
In like manner Saith David in the iv Psalm The blood thirsty shall not bring their life to the half number.
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Wherout it is sure that they shulde lyue muche longer, yf they shed not innocent bloud. Lykewyse sayeth Christ Luce. xii.
Without it is sure that they should live much longer, if they shed not innocent blood. Likewise Saith christ Luce. xii.
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Yf ye do not repent, ye shall all peryshe, as they that the tower in Siloa fell vpon.
If you do not Repent, you shall all perish, as they that the tower in Siloa fell upon.
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Where by it is certayne, that who so repenteth not, maye loke for al mysfortune.
Where by it is certain, that who so Repenteth not, may look for all misfortune.
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And of thys vntymely death only speaketh thys Psalme, and promyseth the faythfull christen men, that they shalbe fre from it.
And of this untimely death only speaks this Psalm, and promiseth the faithful christian men, that they shall from from it.
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For from the ryght appoynted death in to the whych we haue consented in baptyme, we can nor shalbe delyuered.
For from the right appointed death in to the which we have consented in Baptism, we can nor shall Delivered.
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Wherfore yf a vertuous ryghte Christen man dye of thys plage, it is certaynly hys very houre appointed vnto hym of God, whyche he can not preuente.
Wherefore if a virtuous right christian man die of this plague, it is Certainly his very hour appointed unto him of God, which he can not prevent.
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But doutlesse ther dye of it many synners also besyde, whych myghte wel lyue longer yf they repented.
But doubtless there die of it many Sinners also beside, which might well live longer if they repented.
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And though some be taken because of theyr synnes, yet be they not therfor damned: but yf they axe forgeuenesse of synnes and beleue, they shal be saued. As Paule sayeth:
And though Some be taken Because of their Sins, yet be they not Therefore damned: but if they axe forgiveness of Sins and believe, they shall be saved. As Paul Saith:
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Whan we be iudged, we are chastened of the Lorde, that we shulde not be condemned wyth the worlde.
When we be judged, we Are chastened of the Lord, that we should not be condemned with the world.
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Thus goeth it then together, that iuste men dye theyr owne ryght death, but ye wycked dye an vntymely death,
Thus Goes it then together, that just men die their own right death, but you wicked die an untimely death,
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and therwyth doth God punysh the worlde sorest of al because of theyr synnes, but spareth hys own for theyr faythes sake.
and therewith does God Punish the world Sorest of all Because of their Sins, but spares his own for their faiths sake.
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Therfore shulde they not be fearfull nor fayntharted, but (as the prophet sayeth) they shulde loke and beholde, how the vngodly are recōpenced:
Therefore should they not be fearful nor fainthearted, but (as the Prophet Saith) they should look and behold, how the ungodly Are recompensed:
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For whether the wycked dye before the tyme, or the iuste in the ryghte season, yet is it done both for the punishment and plage of the vngodly.
For whither the wicked die before the time, or the just in the right season, yet is it done both for the punishment and plague of the ungodly.
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Yf vertuous fathers and mothers dye from wycked disobedient chyldrē, then be the chyldren plaged, for they are afterwarde euell nurtoured, hanged or slayn.
If virtuous Father's and mother's die from wicked disobedient children, then be the children plagued, for they Are afterward evil nurtoured, hanged or slain.
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Yf yonge chyldren dye from wycked fathers and mothers, then be the chyldrē delyuered, and the fathers and mothers punished, in that they haue gathered theyr goodes for those that they wysshe them not vnto.
If young children die from wicked Father's and mother's, then be the children Delivered, and the Father's and mother's punished, in that they have gathered their goods for those that they wish them not unto.
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Yf tyraūtes dye, then be they punished, and the persecuted Christen delyuered.
If Tyrants die, then be they punished, and the persecuted christian Delivered.
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Yf good rulers dye, which wyth theyr wysdome haue maynteyned peace and good gouernaunce, then be they in peace:
If good Rulers die, which with their Wisdom have maintained peace and good governance, then be they in peace:
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And so the vngodly which are lefte alyue, rayse vp warre and sedicion, and be alwaye punished worse and worse.
And so the ungodly which Are left alive, raise up war and sedition, and be alway punished Worse and Worse.
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Shortly who so hath eyes of fayth, seyth that true beleuers dye in a ryght seasō but the vngodly before the tyme.
Shortly who so hath eyes of faith, Saith that true believers die in a right season but the ungodly before the time.
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Wherfore whether good men dye or lyue, it is done for theyr welthe.
Wherefore whither good men die or live, it is done for their wealth.
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But whether ye wycked dye or lyue, it is done for theyr punishment, and be al wayes shall they be plaged,
But whither you wicked die or live, it is done for their punishment, and be all ways shall they be plagued,
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and theyr wyckednesse shall be rewarded them.
and their wickedness shall be rewarded them.
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Wherfor my most derely beloued, take ye such doctrine & comforte to hart, and follow the same.
Wherefore my most dearly Beloved, take you such Doctrine & Comfort to heart, and follow the same.
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Flye in good ernest (by true repentaunce & amendemet) frō synne, wherwith ye world hath deserued this horrible plage:
Flee in good earnest (by true Repentance & amendemet) from sin, wherewith you world hath deserved this horrible plague:
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And flye by a true vpryght fayth vnto gods word wherin is the fountayne of lyfe and ye lyght of men:
And fly by a true upright faith unto God's word wherein is the fountain of life and you Light of men:
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Then shall ye be whole & safe from thys and other plages, and so lyue to the honoure of God and welth of your neghbour, tyll the appoynted tyme come, wherin God the father (in the death of Christ that we be baptised in) shal sende for vs out of thys myserable lyfe to hys owne euerlastynge kyngdome:
Then shall you be Whole & safe from this and other plagues, and so live to the honour of God and wealth of your neighbour, till the appointed time come, wherein God the father (in the death of christ that we be baptised in) shall send for us out of this miserable life to his own everlasting Kingdom:
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Which God graunte vnto vs all. Amen. ¶ Translated by. M.C. out of hye Almayne. Anno. M.D.xxxvii.
Which God grant unto us all. Amen. ¶ Translated by. M.C out of high Almain. Anno. M.D.xxxvii.
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A conforte concernynge ¶ Howe wyfe chyldrē and other frendes shalbe conforted the husbonde beynge dead.
A Comfort Concerning ¶ How wife children and other Friends shall comforted the husband being dead.
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SEynge now that God hath called your husbonde, father or other good frende out of thys mysery into euer lastynge ioye,
Sing now that God hath called your husband, father or other good friend out of this misery into ever lasting joy,
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therfore shall ye receaue it wyllyngly: for it is hys worke.
Therefore shall you receive it willingly: for it is his work.
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Repyne not therfor at hys worke, nother wepe agaynste hys wyll, but committe the cause vnto hym:
Repine not Therefore At his work, neither weep against his will, but commit the cause unto him:
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take it of hys hande as a fatherly prouynge, and saye wyth Iob:
take it of his hand as a fatherly proving, and say with Job:
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God hath geuen vs hym and hath taken hym agayn, the name of the Lord be blessed:
God hath given us him and hath taken him again, the name of the Lord be blessed:
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as it was the Lordes wyll, so is it happened.
as it was the lords will, so is it happened.
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God almyghty wyll proue you as he dyd Iob how ye wyll behaue youre selfe as he taketh out of youre syghte the thynge that ye loue.
God almighty will prove you as he did Job how you will behave your self as he Takes out of your sight the thing that you love.
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He wyll admytte well ynoughe that ye be sorye.
He will admit well enough that you be sorry.
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For it is seldome sene but a man (be he neuer so vyle, or of so lytle reputaciō) hath euer a sondery gyfte wherewt he serued and profyted other.
For it is seldom seen but a man (be he never so vile, or of so little reputation) hath ever a sondery gift wherewith he served and profited other.
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And the same gyftes were not greatly regarded in a man whyle he lyued:
And the same Gifts were not greatly regarded in a man while he lived:
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for we regarde lytle communely such thynges as are present, but as soone as the man is gone,
for we regard little communely such things as Are present, but as soon as the man is gone,
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so soone as the vessel is spylte than begynne we to want the gyftes that where conteyned therin.
so soon as the vessel is spylte than begin we to want the Gifts that where contained therein.
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Therfore is it no maruayle that we be sory for such a gyfte of God, yf it be takē out of oure syghte.
Therefore is it not marvel that we be sorry for such a gift of God, if it be taken out of our sight.
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As longe as we vse men and the gyftes accordynge as they be ordyned of God for our necessite,
As long as we use men and the Gifts according as they be ordyned of God for our necessity,
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than do we well, and that can God suffre well ynough:
than do we well, and that can God suffer well enough:
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But that we mysuse them and make an ydoll of them, that can not God suffre.
But that we mysuse them and make an idol of them, that can not God suffer.
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For whan we put oure trust and confort in man, or ony other creature, thā do we wronge and mysuse the same and the curse commeth vpon vs wherof it is wryttē Ieremye. xvii. Cursed is the mā that putteth hys trust in man.
For when we put our trust and Comfort in man, or only other creature, than do we wrong and mysuse the same and the curse comes upon us whereof it is written Jeremiah. xvii. Cursed is the man that putteth his trust in man.
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For all mans helpe is to be suffred only whan they be presente & that we haue nede of them:
For all men help is to be suffered only when they be present & that we have need of them:
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but as soone as they are gone, than must we loke for other helpe, namely:
but as soon as they Are gone, than must we look for other help, namely:
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God lettynge go it that passeth awaye thynkyng it to be temporal, faydyng at the twynklyng of an eye,
God letting go it that passes away thinking it to be temporal, faydyng At the twinkling of an eye,
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and vanyte that is in thys world.
and vanity that is in this world.
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We haue here no abydynge thyng, but must loke aboute for the thynge to come that endureth for euer.
We have Here no abiding thing, but must look about for the thing to come that Endureth for ever.
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For thys cause doth God draw and pulle vs so from the creatures.
For this cause does God draw and pull us so from the creatures.
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And seynge he is oure true father, brydegrome and husbonde he can not (for he is stronge & gelous) abyde that we set oure hope, loue or trust vpō ony creatur.
And sing he is our true father, bridegroom and husband he can not (for he is strong & jealous) abide that we Set our hope, love or trust upon only creature's.
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Thys is the cause then that he doth take vs from thē, and caryeth vs vpon hym, selfe.
This is the cause then that he does take us from them, and Carrieth us upon him, self.
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For loke on what creature we haue mooste hope, loue and affection, that wyl he soonest take out of our syght:
For look on what creature we have most hope, love and affection, that will he soonest take out of our sight:
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yf he doth loue vs. And whan he hath suche gelousy vpon vs than doth he moost chefely declare hys loue towarde vs. By thys also it commeth that Christe Mathe. xviii.
if he does love us And when he hath such gelousy upon us than does he most chiefly declare his love toward us By this also it comes that Christ Mathe. xviii.
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forbyddeth vs to call ony man father vpon earth, for we haue only one father in heauen,
forbiddeth us to call only man father upon earth, for we have only one father in heaven,
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namely God, which wyl nor can suffre vs to call or to haue ony mā vpon earth father:
namely God, which will nor can suffer us to call or to have only man upon earth father:
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& that because we shuld depend and hange only vpō hym, lokyng for al good of hym.
& that Because we should depend and hang only upon him, looking for all good of him.
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For he wyll be ye same that we maye hardely truste vnto:
For he will be you same that we may hardly trust unto:
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seyenge he can not nor wyll fayle vs, & that because he is no earthly but an heauēly father.
seyenge he can not nor will fail us, & that Because he is no earthly but an heavenly father.
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For thys cause thā is that man blessed and happy, that putteth hys truste, hope and confidence in the Lorde, as the prophete sayeth.
For this cause than is that man blessed and happy, that putteth his trust, hope and confidence in the Lord, as the Prophet Saith.
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Fynally yf whan nature fulfylleth hyr course, man hath but cōtinuall trauayll and mysery, and after that thys course of nature is ended and at reste, mā is eased of so great trauayll:
Finally if when nature fulfilleth her course, man hath but continual travail and misery, and After that this course of nature is ended and At rest, man is eased of so great travail:
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we seme to hate rather thā to loue them that be departed, yf we wold wysh thē to be in thys wretched worlde agayne.
we seem to hate rather than to love them that be departed, if we would wish them to be in this wretched world again.
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Moreouer in makyng so muche of oure frendes departed, and settynge so greate affection vpon them, wyshynge Gods worke not to be fulfylled vpon them, we blame God in hys wyll and workynge:
Moreover in making so much of our Friends departed, and setting so great affection upon them, wishing God's work not to be fulfilled upon them, we blame God in his will and working:
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as though he knew not better what were best both for them and vs than we.
as though he knew not better what were best both for them and us than we.
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Let vs therfore set oure wyll in Gods wyll, and suffer hym to worke at hys pleasur.
Let us Therefore Set our will in God's will, and suffer him to work At his pleasure.
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For he knoweth best what is both oure frendes and oure soules health. FINIS.
For he Knoweth best what is both our Friends and our Souls health. FINIS.
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