Exposition of Psalm 22, Sermon 1
¶ A Sermon out of the Pſalme, Qui habitat. &c. how and vntounto what place a Chriſten man ought to flye the horrible plage of the peſtilence.
FOr as much as Almyghty God doth vyſet, handle, and punyſſhe the contry and region wyth the horrible and fearfull plage of the peſtilence, and many folkes (after an vnmanerly faſhion) are ſo afrayed therof, that ther be herde and ſene of them all maner of vncoſtumable wordes and workes, whiche become not well a Chriſten man: And ſeynge that all the dedes of charite whyche one Chriſten man is bounde to ſhewe vntounto another (no leſſe thē vntounto Chriſt him ſelfe,) are perlouſly omytted, wherby then ryſeth all maner of ſklaunder to the weake, and myſreporte vntounto ye holy Goſpell: I thought it profitable and neceſſary to beſtowe vponupon youre charite in this caſe a ſhorte inſtruccion and comforte out of the holy ſcripture, to the intent that the ignoraunt maye be taughte, the weake ſtrengthed, and eueryevery one counſelled after hys callynge to ſerue his neghbour. And I wyll take for me ye .xci. Pſalme, which ſoundeth after this maner:
Who ſo ſytteth vnderunder the defence of the hygheſt, and abydeth vnderunder the ſhadowe of the Almyghtye,
He ſayeth vntounto the LORDE: My hope, and my ſtronge holde: my God on whom I truſt.
For he delyuereth me from the ſnare of the hunter, and from the noy ſome peſtilence.
He ſhall couer the wyth hys fethers and thy truſte ſhalbe vnderunder hys wynges: hys truth is ſpeare and ſhylde.
So that thou nedeſt not to fear for the horrybleneſſe of the nyghte, for the aro wes that flye by daye tyme.
For the peſtilence that commenth preuely in the darke, for the ſyckeneſſe that deſtroyeth in the noone daye.
Though a thouſāde fall at thy ſyde, and ten thouſande at thy ryght hande, yet ſhall it not come nye the.
Yee wyth thyne eyesſhalte thou ſe thy deſyre, and beholde, howethe vngodly ſhalbe rewarded.
BVt afore we come to the vnderſtā dynge of theſe comfortable wordes, your charite ſhal fyrſt knowe that it is not my meanyng to for byd or inhibite ony man to flye or to vſe phiſycke, or to auoyde daungerous and ſycke places in theſe fearfull ayres,What caſes retayn a man in daungerous places. ſo farre as a man doth not therin agaynſt the belefe, nor Gods cōmaundement, nor agaynſt his callynge, nor agaynſt ye louelove of his neghboure. For though ſome wyl ſaye: Such plage toucheth no man, but thoſe that be ordeyned of God therevnto, lyke as ther be certayne enſamples therof foūde 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. Neuertheles agaynſt that it myght be ſayde: Good ſyr, thoughe it wente ſo at ſuche a tyme in ſuche places, who maketh vsus ſure yet nowe, that it ſhall therfore chaunce ſo in all other deathes of the contry? Therfore wyll I now at this tyme let all ſuche thynges continue in theyr worthy neſſe and fre, lyke as other natural thynges, whiche be ſubiecte and committed vntounto oure reaſon to rule. But as for the Chriſten, whiche (by reaſon of offyce, or for pouerte ſake, 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 hauehave.
In lyke maner, I wyll not entre agaynſt them, that ſpeake naturally therof: and ſaye:The cauſe of peſtilēce and lyke diſeaſes. Suche plage commeth out of the influence of the ſtarres, out of ye workynge of the Cometes, out of ye vnſeaaſonable wether and alterynge of the ayre, out of the Southe wyndes, out of ſtynkynge waters, or out of foule myſtes of the grounde: For ſuch wyſedome of theyrs wyll we leaue vntounto them vndeſpyſed, and not fyght there agaynſt: But (as Chriſten men) we wyll holde vsus vntounto the worde of God, the ſame wyll we ſuffre to be oure mooſt hye wyſedome, and geue credēce vntounto it, and follow it: and ſo ſhall we fynde muche better and ſurer inſtruccion: Namley,The chefe cauſes of peſtilence is Gods wrath. that this horrible plage of the peſtilence commeth out of Gods wrath, becauſe of the deſpyſyge and tranſgreſſynge of his godly cōmaundementes. For thus ſayeth the holy prophete Moſes in the fyft boke, the .xxviii. Chapter.
Yf thou wylt not herken vntounto the voyce of the LORDE thy God, to obſerue and kepe all hys commaundementes and ordinaunces whiche I commaunde the, then ſhal all theſe curſes come vponupon the, &c. And it followeth: The LORDE ſhall cauſe the peſtilence to endure longe wyth the: the LORDE ſhall ſmyte the wyth ſwellynge, feuer, heate, burnynge, blaſtynge, drouth, &c. and ſhall perſecute the tyll he vtterly deſtroye the, and brynge the to naught.
And certaynly this is the playne truth and the very originall of theſe plages. No man ought to doute theron. For thoughe the forſayd natural cauſes do ſomwhat alſo thereto, yet is it ſure and vndouted, that the ſame cauſes be ſent and ſteared vp oute of Gods wrath for our ſynne and vnthank fulneſſe. And truely that it is euen ſo, the holy ſcripture declareth, not wych bare wordes onelyonly, but ſheweth it alſo wyth notable enſamples. For in the fourth boke of Moſes the fourtenth Chapter, whan all the ſpyes (excepte Ioſua and Caleb) ſpake euell of the lāde of promyſe, and made the people vnpaciente and vprouryſſhe, ſo that they choſe them a captayne, and thought to go agayne into Egypte, and to ſtone Moſes and Aaron, (which commaunded them the contrarye) we reade thus: Then appeared the glorye of the LORDE, and ſpake vntounto Moſes: Howe longe doth thys people blaſpheme me? And howe longe wyll they not beleue me, for all the tokens that I hauehave done vponupon them: therfore wyll I ſmytte and deſtroye them with peſtilence, and make of the a grater nacion then thys.
Lykewyſe alſo whan Dauid cauſed the people to be nombred agaynſte Gods commaundemēt, he diſpleaſed the LORDE God horibly therwith. Therfore layed he the punyſhment vponupon hym, ſo that he was fayne to choſe hym ſelfe whether he had rather hauehave, ſeuen yeares derth, or thre monethes myſchaunce in battayl, or thre dayes peſtilence in the lande. 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.
Seynge then that out of the word of God we knowe the very cauſe of thys horryble plage: Namely, that it is the defaute of our ſynnes, as vnbelefe, diſobedience & vnthankfulneſſe: therfore before all thynges it ſhall be neceſſary, that we refrayne from the ſame, repent, and aniende our lyues. Yf we wyll els be preſerued and delyuered from thys horrible plage. For yf God punyſh vsus becauſe of ſynne, it is good to conſydre that we muſt fyrſt knowlege and eſchue our ſynnes, in caſe that he ſhall withdrawe and take awaychys wrath & punyſhment from vsus.Yf we amēde not God continueth ī puny ſhynge. For yf we cō tinue in our euell, ſynfull, and culpable lyfe, certaynly he ſhal not ceaſſe with the punyſhment, but go forth more & more, tyll he geue and recompence accordynge to our workes. But yf we knowlege our ſynne, refrayne frō it, repent, and axe grace, thē ſhall he alſo take awaye hys wrath. And thys horrible wrath (with other heuy burthens as warre & derth that lye vponupon oure neck) ſhall he mercyfully take away from vsus agayne. As holy Paule ſayeth .i. Cor. xi. Yf we iudged our ſelues, we ſhulde not be iudged: But whan we are iudged, we be chaſtened of the LORDE, that we ſhulde not be damned with the worlde.
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 offyce, maliciouſly wythdrawyng the louelove, helpe, & faythfulneſſe, which they (out of gods commaundement) are bounde to ſhewe vntounto theyr neghbours, and ſo do ſynne greuouſly agaynſt the commaundement of God. For certaynly they do but ſteare vp the wrath of God more earneſtly agaynſte themſelues, that he may the ſooner take hold vponupon them, and pluck them awaye with thys plage. For men maye heare on eueryevery ſyde,A pyteous caſe. that ſome do ſhone and flye not only the ſyck, but alſo the whole: Yee (that yet more foolyſhe is) euen the platters and candelſtyches whiche come out of ſtraūge houſes, as though death dyd ſurely ſtyck therin. And (out of ſuche fonde chyldyſhe feare) it commeth, that not onelyonly ſome ſyck folkes be ſuffred to dye away with out all kepynge, helpe, and comforte, but the wemen alſo greate wyth chylde be forſaken in theyr nede, or els commeth there vtterly no man vntounto them. Yee a man maye heare alſo, that the chyldren forſake theyr fathers and mothers, and one houſhold body kepeth hymſelfe awaye from another, and ſheweth no ſoue vntounto hym: Whyche neuertheles he wolde be glad to ſe ſhewed vntounto hymſelfe, yf he laye in lyke neceſſite.
Howbeyt I ſuppoſe ther come not manye ſuch chaunces to paſſe, neuertheleſſe I muſt ſpeake therof that it be done nomore from henceforth. For certaynly it is vnwyſely & vnchriſtenly handled: & we nede not thynke that the ſame is the waye to eſcape thys plage, but rather an occaſion that it raygne the more myghtely ouer vsus.The more we flye the puniſhment, the farther daunger we rūne in For ſeynge it is ſure (as ye hauehave herde afore) that ſuch plage is ſent for punyſhment of oure ſynnes, and Chriſte hath geuen vsus a new cōmaundemēt that we ſhulde louelove one another (as he hath loued vsus) it followeth, that the farther we departe from the louelove of our neghboure, the more we lade ſynne vpō vsus, and deſerue thys plage but the more. Agayne the more diligētlye that we take hede vntounto the louelove of oure neghboure, the ſurer ſhall we be from thys plage: No man nedeth to doute therof.
Noman ought to preaſſe in the daūger wythout neceſſite.But here wythall wyll I alſo counſell or compell no man, to ony vnuedeful daunger, (that he is not bounde vntounto by his callynge, nor by louelove,) but onelyonly warne thoſe, whyche for feare leaue that whiche they are bounde to do before God: To the intent that for ſuche naked feares ſake, they do not tranſgreſſe nor omytte the commaundemēt of God, & hope by ſynne to eſcape this plage, which neuertheleſſe cōmeth becauſe of ſynne. For that were a foolyſh vnaduyſed counſel, yf one wolde go aboute to eſcape the wrath of God by tranſgreſſion, and by ſynne to auoyde the punyſhment of ſynne.
Beſydes thys, doth experience ſhewe alſo that they which be ſo ſore afrayed, do cōmunly miſcary. Agayne, they that wayte vponupon theyr offyces and ſerue theyr neghbours, be delyuered: As it is well ſene in ye minyſters of the churche and other mo, that ſhone not the ſyck, but muſte vyſet and comforte them wyth Gods worde, and prouyde for them wyth the holy ſacrament: For we ſe no where, that they therfore muſt alſo be ſoone ſyck and muſt dye. Yee how muſt the hygher powers of the worlde do, which (by reaſon of theyr callynge, and for the cōmune profyt & regimentes ſake) abyde alſo in the ioperdy, and muſt mynyſtre becauſe of louelove: Specyally ye chefeſt, on one wherof ther lyeth more, thē on a thouſād of other? And yet doth God cōmunly preſerue thē alſo yt they be delyuered left ſtyl on lyue, and dye in a good quyet age.
Ʋnbelefe and miſt ruſt in God is cauſe of flyengeTherfore 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 and truſt in God, that he can and wyll delyuer. And thus is verifyed the ſayenge: The vngodly hauehave no peace. Eſay. lvii. For yf we wyll feare and flye where no parell is, whan wyll we then beſtowe oure lyues for oure neghbours, as Chriſt hath done for vsus? & we alſo be bounde to do lykewyſe .i. Io. iii.
Who ſo now deſyreth to eſcape ye wrath of God & thys horrible plage, let hym not axe his own reaſon how he ſhal do, but beleue & follow ye word of God: which teacheth hym, not to flye euell ayre & infecte places (which he maye well do: neuertheleſſe he remayneth yet vncertayne wheter it helpeth or no) but it teacheth hym to leaue of from ſynne, as from the very originall cauſe of thys plage and punyſhment, and (by true repentaunce and amendemēt of lyuyng) to walke agayne in the ryght waye. For yt is the onelyonly ſure & wholſome flyenge in thys daūgerous tyme, wherby a man may eſcape thys plage.
But whyther a man ought to flye, therof wyll we heare the holy gooſte by the prophete in thys pſalm. He knoweth it much better then we can thynke, and ſayeth after thys maner:
Who ſo ſytteth vnderunder the defence of the hygheſt, and abydeth vnderunder the ſhado we of the almyghtye. He ſayeth vntounto the LORDE: My hope, and my ſtronge holde: My God on Whom I hope. For he delyuereth me from the ſnare of the hunter, and from the noyſome peſtilence.
Theſe wordes (my moſte dearely beloued) ſhall ye take to hart, and marke them well wyth all diligence: For they be not the wordes of men whyche can lye and deceaue. Hewbeyt though they were mens wordes, & ſome olde wyſe man ſpake them (or ſome well learned phyſician) ye wolde not yet deſpyſe them, but receaue and kepe them. But now be they the very wordes of the hye maieſtye of God, which the holy gooſt ſpeaketh by the mouth of the prophete. And they teach vsus whether we ought to flye for thys plage, that we maye be ſafe. And certaynly they muſt nedes be the very truth: For heauen and earth muſt paſſe, but my wordes ſhall not paſſe, ſayeth the LORDE.
But that ye maye vnderſtande them ryght and well, ye ſhall remembre, that it is the vſe of the holy ſcripture (ſpecially in the pſalmes) to declare one meanynge with two maner of ſayenges, as ye hauehave oft tymes herde. For ſo doth the prophete here & ſayeth: Who ſo ſytteth vnderunder the defence of the hygheſt, and abydeth vnderunder the ſhadow of the almyghtye. To ſyt vnderunder the defence of the hygheſtFor to ſyt vnderunder the defence of the hygheſt, is euen as much to ſaye, as to abyde vnderunder ye ſhadow of ye almyghtie. And with theſe wordes meaneth ye holy prophet nothynge els, but: who ſo putteth hys truſte in God with aryght ſure Chriſtē belefe, & geueth hymſelfe ouer into his proteccion and defence, (For ſuch people doth God receaue to grace) thē holdeth he for his owne deare chyldren, (and euen ſo they be) and geueth them his holy ſprete, whiche worketh in them very ſaluacion and godly workes.
Therfore remayneth he alſo vpō them, and all thynges muſt ſerue for theyr wealth, as Paule ſayeth Rom. viii. Suche proteccion alſo and defence of God, is ſet forth vntounto vsus eueryevery where in the ſcripture, as an ouerſhadowyng & coueryng with wynges. For lyke as ye two Cherubins ſpred out theyr winges ouer the Arke: Exod. xxxvii. Euen ſo doth God ſprede out the wynges of hys protectiō ouer hys electe. Therfore ſayeth Moſes Deuter. xxxii. Lyke as an Aegle ſteareth vp hys neſt, and flyeth ouer hys yonge ones: ſo ſpredde he out hys fethers, and bare hys people vponupon hys wynges. After this maner ſpake the holy angell Gabriell alſo vntounto the mooſte bleſſed and pure virgyn Mary, whā ſhe ſhulde be the mother of God: The holy gooſt ſhall come vponupon the, and the power of the hygheſt ſhall ouerſhadowe the Luc. i. In lyke maner ſpake Chriſt alſo vntounto Jeruſalē: How oft wolde I hauehave gathered thy chyldren together, as an henne gathereth hyr chekens vnderunder hir winges, & ye wold not? Mat. xxiii. For though a true beſeuyng man be in dede the temple of God, & God dwelleth in hym: yet vſeth the ſcripture oft to ſpeak therof, as though he dyd flye aboue vsus (in aſmuche as he doth ouerſhadow, couer, & defende vsus:) and that becauſe ye heauen and the heauen of all heauens (as Salomon ſayeth) can not comprehende nor conteyn hym .iii. Reg. iii. But though he dwelleth in vsus, yet flyeth he wyde, hye and lowe, not only on the outſyde of vsus, but alſo on the outſyde and ouer all creatures. And ſo in all theſe wordes ther is nothynge els ſayde, but: who ſo euer is a ryght beleuynge Chriſten.
Marke nowe then that he ſayeth not: Who ſo is wyſe, ſtrōge, ryche, whole, or well frended. Nother ſayeth he alſo: who ſo kepeth hym ſelfe thence, or flyeth thether, holdeth hym ſelfe well, or vſeth good phiſycke: but who ſo putteth hys truſt in God. Not that the foreſayd good thynges be euell, or maye not be had or vſed wyth profyte: But that they (where fayth is not) may euen as ſoone do harme as good, are in no wyſe able to delyuer from the wrath of God. But what doth the beleuer: He ſayeth vntounto ye LORDE my hope. They that miſvſe Gods creatures, cō mitte ſpiritual whordome.But this do not the vngodly and vnbeleuers, but ſet theyr hope in the forſayd poyntes, put theyr truſt in them, and boaſt theron, and ſo commyt ſpiritual whoredom therwith, and make ydols therof. But to God do not they lyfte vp theyr eyes, nother thynke they vponupon hym, nor feare hym. And whan he commeth then with hys wrath, and ouertaketh them wyth a plage, ſo yt of neceſſite they muſt nedes thynke vponupon hym: than feare they, and be afrayed of hym, flye away, and knowe not where to abyde. Then vanyſheth awaye theyr hope and boaſtynge, whych they (in tyme of proſperite) had vntounto the creatures.Horrible is the death and ende of the vnryghteous. And ſo commeth it to paſſe, yt theyr wyſedome hath ben playne foolyſhneſſe: theyr ſtrength, theyr own myſfortune: theyr ryches, theyr owne deſtruccion: theyr health, theyr owne harme: theyr frēdes, theyr owne ypocrytes & traytours.Sapie. iii. ‡ Jo. viii, a Pſal. i. b Pro. x. a. and. xi. a Ecclſ. v, b Jacob. i. b ‡ And all that whyche they truſted vntounto, can not helpe thē. Whan they wolde hyde themſelues on the backſyde therof, it is euen as much as whan one hydeth hym behynde a ladder. And whan they wolde ſeke helpe thereby, it is euen lyke as yf a wolfe ſhuld defēde a ſhepe or a gooſe.
But thus goeth it not wyth the beleuer: for who ſo putteth hys truſt in ye LORDE, ſhal not be cōfounded. Therfore ſayeth he not only that ye LORDE is his hope, but alſo hys ſtronge holde, whyche he maye flye vntounto, in the whyche he maye ſhutte hymſelfe cloſe, and be delyuered therin. As Salomon ſayeth in the .xviii. chapter of the Prouerbes: The name of the LORDE is a ſtronge caſtel, the ryghteous flyeth vntounto it, and ſhalbe defēded. For ye vnbeleuers hauehave theyr hope euen in theyr goodes, but in neceſſyte they fynde not refuge, as ye faythful hath a ſtrōge holde and hye caſtell in God the LORDE.
Extrema gaudii luctus occupat.And though the vnbeleuers hauehave theyr whole wyll all theyr lyfe longe, yet hath it an euell ende, as it had wyth the rych man, whych was buryed in the hell. Luce. xvi. For who ſo beleueth not, ſhalbe damned. Agayn, though the faythfull be plaged and perſecuted all hys lyfe longe, ſo that he can not ſe how he maye be delyuered, yet hath he thys comforce, that ye LORDE is hys God: that is, that he can helpe & delyuer hym as an almyghty LORDE, yee after ſuche a faſhion & waye, as nother he hymſelfe, nor ony mans reaſon can thynke or deuyſe. And thoughe he do it not, yet doth not the faythfull diſpayre, but letteth ye LORDE be his God, on whom he hopeth: that is, at whoſe hande he loketh for al good in the lyfe for to come and euerlaſtynge. For hope ſeyth and loketh on that whych is to come, whych as yet is hyd. As Paule ſayeth Roma. the .viii. Chapter. Hope yt is ſene, is no hope for how can a mā hope yt which is ſene. But yf we hope that which we ſe not, we loke for it by pacience.
And ſo is this meanyng: The vnbeleuers hauehave theyr hope in the creatures, and are afrayed of God.The faythfull is lorde of all creatures. The faythfull hath his hope to God, and is lorde ouer the creatures. The vnbeleuers myſcary, and by the creatures fynde they no helpe in nede. The faythfull myſcary not, but God is vntounto thē a ſtronge holde. The vnbeleuers maye well hauehave theyr wylles as longe as they lyue, but at the laſt (thorow theyr diſpayre) ther followeth euerlaſtynge daſtinacion. The faythfull may theyr lyfe longe hauehave diſquyetneſſe and tentacion, but at the laſt (thorow theyr hope) ther followeth euerlaſtynge lyfe.
Suche hope ſhulde they hauehave, and they hauehave it in dede, that though they muſt lye vnderunder as longe as they lyue, yet after death they ſhall enherete euerlaſtynge lyfe.. But certaynly it commeth not to paſſe, that they muſt alwaye lye vnderunder: For God is faythfull, and ſuffreth not his to be temted aboue theyr ſtrength, but maketh the temtacion ſo to hauehave an ende, that we may bear it .i. Cor. x. Therfore ſayeth the prophete moreouer:
For he delyuereth me frō the ſnare of the hūter, and frō the noyſome peſtilēce. And in theſe wordes doth he ſhortly ſhewe vntounto vsus, that almyghty God can and wyll delyuer his owne frō all miſfortune yet euen in this lyfe.Two maner of myſchaunces. For al the myſchaunces that we be troubled wythall in thys temporall lyfe, are of two ſortes: Some come out of ye wycked deuyce of the deuell and of mē, as ſhame and perſecucion. Some playnly of nature and out of the ordinaunce of God, as tempeſt and peſtilence. The faythfull nowe beleueth and maketh hys boaſt, that theſe myſchaunces can not be ſo greate and myghtye, but God ſhall delyuer hym there from.
And it is a goodly naturall ſimilitude, that he lykeneth the euell and wycked deuyce of the vngodly agaynſte the faythfull,The ſimilitude of the wycked vntounto a hunter. to a nette or ſnare of the hunter. For lyke as an hunter proueth the kynde and nature of eueryevery wylde beaſt, cōmeth pryuely after hym, ſeketh out ye courſe & habitacion therof, and afterwarde ſetteth the nette, yt he may dryue it therin: Euen ſo do the vngodly alſo vntounto the ryghteous. Fyrſt, they loke how they be mynded. Yf ony one be fre of langage, then ſet they hym on fyre that he may ſpeake ſomwhat ſharpely, as ſaynt Steuen dyd. Actu. the .vii. Chapter. Yf he be gētle and frendly, then ymagen they ſome foolyſhe thynge vpō hym, and flatter awaye hys harte frō hym, as Dalila dyd vntounto Samſon.Iudi. xvi. Yf he ſeke the ſaluacion of the people, then ſklaunder they hym,Math, xi. as ye Iewes blaſphemed Chriſt to be a wyne ſupper and a companion of publicās. Yf he be ſymple,Pſal. cxxxix. then lye they vponupon hym behynde hys backe, or euer he be ware therof: Then followe they vponupon hym, crye, lye, and complayne, that the vertuous Chriſtē man woteth not what poynte to be at, or how he hath deſerued it. Neuertheleſſe they thynke the bell is ſo caſt, yt at the laſt it muſt rynge as they wyll, but it fayleth them.
For the LORDE on whom we beleue, which is our hope,…. Cor. x. …i. Pet. ii. refuge, and God, can not only preſerue vsus from theyr ſnares that we fall not therin: but alſo whan we fall into them, and they thynke we be theyr captiues, he can and wyll delyuer vsus yet therout. In lyke maner doth God the LORDE preſerue hys faythfull, not onelyonly from the noyſome ſyckneſſe of the peſtilence, but alſo whan they be taken therwyth and infecte already, he delyuereth them from it, and maketh thē whole agayne. But how that commeth to paſſe, and howe we ſhall vnderſtande it, it ſhall followe here after more clearely.
Why the peſtilence is a noyſome ſyckeneſſe.Thys is nowe 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, and death is no loſſe vntounto the faythfull, but auaūtage, as Paule ſayeth, Philip. the fyrſt Chapter) but becauſe that it taketh awaye the people very ſodenly, vnloked for, and vnwares: Wherout thē ther followeth, ſtryfe, lawyng, or buſyneſſe amonge ſynners, and of the comune welth, as eueryevery man by hymſelfe can lyghtely perceaue and vnderſtande. Therfore is it alſo an horrible punyſhment ouer the ſynne of the worlde,Peſtilēce is an horrible punyſhment. whyche concerneth both them that dye, and them that are lefte alyue, as here after it ſhall followe.
Where as is nowe ſuche a fayth as geueth credence vntounto God, he ſhall preſerue hym from all wycked ymaginacions of mē, lykewyſe from all noyſome ſyckeneſſes. And at the laſt ſhall he ſaue hym, that continueth not wythout frute, but breaketh out wyth ryght louelove and faythfulneſſe towarde hys neghboure, and deſyreth alſo to brynge hym vntounto that poynte, that he maye beleue and be partaker of all ſuche goodes and benefites of God. Therfore doth the prophete turne hys wordes now alſo vntounto hys neghboure, and ſayeth farthermore:
He ſhall couer the wyth hys fethers, and thyne hope ſhalbe vnderunder hys wynges. That is: Yf thou alſo wylt put thy truſt in hym, thou ſhalte fynde it ſo lykewyſe. For he ſheweth ſuch his benefytes vntounto all and eueryevery one that put theyr truſte in hym. As for the couerynge of hys fethers, and hope vnderunder hys wynges, youre charite hath herde ynough afore what it is.
Now though all faythfull loke for ſuche helpe at God, and it happeneth vntounto them, yet is it not done without a ſpeciall battayll of fayth. For ſuche helpe doth he promyſe vsus in hys holy worde, that we ſhulde beleue it. And yf we beleue it, it happeneth vntounto vsus accordynge to oure fayth. Therfore ſayeth the prophet more ouer: hys truth is ſpeare and ſhylde That is hys godly promyſes,The veapens, of fayth whych are ſure and true, & notherlye nor deceaue: Thoſe be our weapens wherwyth we fyght, and ouercome all aduerſyte. But lyke as ſpeare & ſhylde are not profytable vntounto hym that can not vſe them, nor wyll: Euen ſo alſo do not the promyſes of God profyte hym, that can not fyghte therwyth, and wyll not beleue theron. For that is the ryght ſcyence in this battayll whan myſfortune,The ſciēce of the warre of fayth aduerſite or tentacion commeth, that we loke aboute vsus accordynge vntounto Gods worde: Namely; what comforte and promyſe he hath made vntounto vsus in ſuche a caſe, & wyth a ryghte belefe to take holde of the ſame as of a ſhylde; and to comforte and defēde oure ſelues ther with, ſo can ther no miſchaūce do vsus harme, as the holye Saynt Paule in the laſt chapter of hys Epiſtle to ye Epheſians teacheth and ſayeth: Before all thynges take ye ſhylde of fayth, wherwyth ye maye quenche all the fyrye dartes of the wycked, &c.
Agaynſte the ſame (namelye agaynſte Sathan oure head enemye) is ſuche worde of God, euen ye ryghte ſpeare, wherwith we wounde and ouercome hym.Nothynge hurteth the Deuell ſo ſore as the worde of God. For no bodely wapen hurteth and hyndreth men ſo ſore, as the worde of God ſtoppeth and hyndreth Sathan yf it be thruſt vnderunder hys noſe agaynſte hys venymous dealynge and temtacion. For yf a ſeruaūt (that dealeth wrongeouſly and vnthriftely in hys mayſters goodes & buſyneſſes) be afrayed, vexed, and perſed thorowe the harte, whan a ſymple man ſayeth vntounto him: Thou vnthrift why dooſt thou ſo? that is not thy mayſters wyll and meanynge, he dyd not ſo cōmaunde the. Howe much more goeth it thorowe Satans harte, whan a vertuous Chriſten man holdeth the worde of God vnderunder hys eyes; and bryngeth witneſſe ouer hym, that he as a wycked creature hādleth agaynſt hys maker, & agaynſt hys choſen chyldren? Therfore doth holye ſaynte Paule call Gods worde alſo the ſwearde of the ſprete:Mat. iiii. And the LORDE Chriſte defendeth hymſelfe onelyonly wyth the ſame agaynſte all temtacions of Satan in the wylderneſſe.
Howe whan thou takeſt holde thus of Gods promyſes thorow fayth, and vſeſt thē for ſpeare and ſhylde to defende thy ſelfe, and to ſmyte Satan, then out of the ſame it followeth as the prophete ſayeth farther:
That thou nedeſt not to feare for the horrybleneſſe of the nyght,
For the arowes that flye in the daye tyme.
For the peſtilence that commeth pryuely in the darke,
For ſyckeneſſe that deſtroyeth in the noone daye.
For theſe foure aduerſites ſet forwarde and ſhorten the lyfe of the vnbeleuers: But the faythfull hath ſuch conſolacion and promes,The horribleneſſe of the nyghte. that he nedeth not to be afrayed. Fyrſt for the horrybleneſſe of the nyght. That is, for all maner of tentacion and deceate, that happen vntounto men by nyght in the darkneſſe. For thys we all perceaue, that in the nyght and in the darkneſſe, we are weaker mynded, of more deſpayre, and more afrayed then in the lyghte. The bloude runneth to oure hartes, & the heeres ſtonde vpryght, and all the body waxeth colde for feare. Out of thys cō meth it thē, that we thynke we ſe, heare & perceaue ſomwhat, which in very dede is not ſo. Then goeth ther one aſtray, another leſeth hys coloure, ye thyrde falleth ſycke, ye fourthe is become crocked, the fyfthe goeth out of hys wyt. And ſo men thynke, that the deuell hath done it, where as it is yet a playne natural workynge of ye exceadynge grete feare, whyche wolde deſtroye a man euen by daye tyme, yf it were ſo greate.The deuil is cauſe. of horrybleneſſe. Howbeyt true it is that ye deuell cauſeth ſuch feare, and prynteth it in, yt he maye begile and deſtroye vsus by feare, as by a naturall workynge: Yet is it nothynge but a feare. For the prophete calleth it not an euel or good ſprete, but planely the horrybleneſſe of the nyght. Nother is it ony thynge els alſo but an horrour & feare. and continueth an horrour and feare.
Therfore where a ryght belefe is, there is no feare. Where no fearfulneſſe is, there is alſo no horrour, nor fātaſye of ſpretes, or deceatfulneſſe of the nyght,The cauſe of lygtenynges and ſuch lyke, but playne corage and boldneſſe. Yf onye thynge els be ſene (as fyre or lyghte,) they be but naturall thynges, out of the heate of the ground, lyke as lyghtenynges, draggons, fallyngeſtarres and cometes be in the ayre and in the heauē. But here wythall wyll not I ſpeake agaynſt the wouderfull viſions and tokens, whyche god ſendeth for a warnyng be for greate myſchaunces to come.
The arowes in the daye tymeSecondarely, is the faythfull ſure for the arowes that flye in the daye tyme. That is, all maner of myſchaunces which ouertake a man openly in the daye: and yet ſo ſodenly and vnwares, that he can not eſcape them. As whan a tyle falleth from the roofe of an houſe, whan a wycked beaſt doth euell, or whan an vngracious perſonne doth hurt in body, name, or good. For ſuche miſfortunes come for the mooſt perte ſo ſodenly, yt a man can not preuente them, but muſt let them hyt as wyth an arowe, and afterward reſtore & heale the harme wyth greate trauayle and laboure. But nowe wyll God preſerue hys faythfull from ſuch miſfortune, yf they hauehave hys promyſes before theyr eyes, beleue theron, and ordre theyr lyues therafter.
The peſtilence.Thyrdly, a faythfull perſon nedeth not alſo to be afrayed for the peſtilence, that ſlyppeth in preuely in the darke. Thys is verely a comfortable promyſe in thys daungerous tyme, for the whiche we ſhulde by ryght put oure truſt in God, and thanke him therfore, for aſmuch as it is one of the mooſt perlous and horryble plages, wherwyth he viſyteth and punyſſheth the ſynne of the worlde. For it taketh hold of lyfe vnwares, and plucketh a man awaye in two or thre dayes, (or euer he can ordre hys buſyneſſe and houſe, & make hys teſtament) crepeth in preuely in ye darke, ſo that no man knoweth what it is, or whēce it commeth, or whyther it goeth: therfor can no man kepe hymſelfe ſurely from it.
For yf it were in meate or drynke, it myghte be eſchued: Yf it were an euell tayſt, it myght be expelled wyth a ſwete ſauoure: Yf it were an euel wynde, the chābre myghte wyth diligence be made cloſe therfore: Yf it were a cloude or myſt, it myght be ſene, and auoyded. Yf it were a rayne, a man myghte couer hym ſelfe for it. But now is it a ſecret myſfortune, that crepeth in preuely, ſo that it can nother be ſene nor herde, nother ſmelled nor tayſted tyll it hauehave done the harme.
The more daungerous the peſtilence is, the more excellent is the promyſe.Therfore the more daungerous and noyſome that the plage is, the better & more excellent is the promyſe, that no man ſhulde hauehave cauſe to deſpayre: For how might God make vsus a more excellent and fayrer promyſe, then that he promyſeth to delyuer frō the peſtilence, vsus that be hys chyldren, and that we nede not to be afrayed therof, though a thouſande dye of the ſame at oure left ſyde, and ten thouſāde at our ryght ſyde? Yet ſhall it not reach vntounto vsus, yf we do but beleue thys promyſe, and let it be oure ſpeare and ſhylde? For yf we ſo do, then ſhall ſuche poyſoned arowes eyther not hytte vsus at all, or els not wounde vsus to death.
The ſyckneſſe that deſtroyeth in the noone daye.Fourthly, God wyll alſo preſerue hys chyldren from the ſyckneſſe that deſtroyeth in the noone daye: For the noone day (whan the Sonne is at the ſtrongeſt) is cauſe of muche heate and feuerous ſyckneſſe, ſpecyally in thoſe contryes, where the Sonne ryſeth hye, and commeth nye ouer mens heades. For greate heate bryngeth much ſweate, conſumeth and altereth the bloude, cauſeth inordinate drynkynge, and maketh that the people are gladde to coole thē ſelues agayne foolyſhly: Wherout then aryſe all maner of perlous diſeaſes, whyche be not very vnlyke the ſyckneſſe of the peſtilence.
Now whether it be feare of the nyght, or arowe of the daye: whether it be peſtilence or ſyckneſſe, that commetht by the euel South: wynde, or what plage it wyl that lyeth vponupon the worlde becauſe of theyr ſynnes, God the LORDE wyll preſerue hys faythfull there from, or delyuer them from it: and that ſhall come to paſſe ſo certaynly and ſo wonderfully, that (as the Prophete ſayeth) thoughe a thouſande fal at thy left ſyde, and ten thouſāde at thy ryghte ſyde, yet ſhal it not touche the. Thys is doutleſſe a louynge, mercifull, cōfortable, and fayre promyſe, wheron oure hart by reaſon ſhulde truſte, and chefely reioyce in the ſame. For he that ſpeaketh it, is Almyghty and true: therfore ſhulde we by reaſon geue exedence vntounto hym. For we can do God no greater dyſhonoure, then to dyſpayre in hys holy worde. We oughte therfore to be much more afrayed of the inordinate feare, then of death it ſelfe: for death can not hurt vsus, in aſmuch as we (thorowe baptyme) are grafted and buryed vntounto like death with Chriſt.Fearfulneſſe doth mooſt hurte But fearfulneſſe (whych is nothynge els but an vnbelefe) maye harme vsus, and brynge vsus into imprudence. Wherfore my mooſt dearely beloued, take theſe promyſes to harte, ſtrength youre hart, mynde, and vnderſtandynge therewyth, and be not fayntharted. So ſhal ye proue by experience, that God is true, and faythfully perfourmeth that whyche he promyſeth.
And that ye maye the more eaſely beleue it, I wyll declare it vntounto youre charite by a ſymilytude howe it commeth to paſſe, and whence it ſpryngeth, that a ryght faythfull Chriſten man can be ſo ſafe and fre from all theſe plages: For it is good to vnderſtande, and comfortable to knowe.
A ſimilitude of the darckeneſſe of the nyght.Youre charyte ſeyth and proueth dayly by experience, howe myghtye & horrible thynge the darkneſſe of the nyght is. For whan it falleth, it couereth all ye whole world, darkeneth the coloure and faſhion of all creatures, captiuateth all men and beaſtes lyuyng, that they muſt be ſtyll and reſt, yee & maketh them fayntharted and fearfull, and ſo of all thynges it is a myghty inuincible tyraunt, whom no mā may withſtāde. Neuertheleſſe it is not yet ſo myghtye, that it can darken, ouerwhelme, 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:The candle lyghte ouercommeth darkneſſe. Yee the leeſt candle lyght that is lyghted, withſtandeth ye whole nyght, & ſuffreth not onelyonly the darkneſſe not to couer or oppreſſe it, but geueth lyght euē in the myddes of the darkneſſe, and ſmyteth it backe a certayne ſpace on eueryevery ſyde: and thyther as it is borne, muſt darkneſſe depart, and geue place vntounto the lyghte: all the power and fearfulneſſe therof, can not helpe agaynſt it.
And though a lyght be ſo weake, that it geueth not lyght farre aboute it, nother can ſmyte the darkneſſe abacke (as the ſparke of an whotecole) yet can not the darkneſſe couer it, much leſſe to quenche it: but it geueth lyght it ſelfe alone, ſo that it maye be ſene a farre of in the darkneſſe, and remayneth vnouercome of the ſame, though it cā not helpe other thynges, nor geue lyght vntounto them.
Yee (that yet more wonderfull is) a rotten ſhynynge pece of woode, whiche neuertheleſſe hath the faynteſt lyghte that can be founde, remayneth inuincible of all the power of darckneſſe: and the more it is compaſſed aboute wyth darckneſſe, the clearer lyght it geueth, ſo lytle can darckneſſe ouer come or hold downe ony lyght: but it ruleth vanquyſheth, and expelleth the darkeneſſe, whych els ouerwhelmeth, ſnareth, & putteth all thynges in feare.
A ſimilitude of a ſprynge of a wellEuen ſo lykewyſe doth a well ſprynge alſo, for there maye we ſe, how a lytle vayne of water breaketh out of the grounde, ſomewhere ſcarce ſo great as a fynger. And whan it is cloſed in rounde aboute that the water maye gather together, and muſt nedes be a dych or a pyt, yet ſpryngeth it neuertheleſſe. And though the water be certayne hundreds weyght aboue the ſprynge, yet maye not it dryue the ſprynge backe, but the ſprynge dryueth the whole burthen of the water backe, and aboue it ſelfe, and ſpryngeth ſtyll more and more, tyll the pole flow ouer. And yf the other water be foule and vncleane, it cā not myxte it ſelfe vnderunder the freſhe clere water of the ſprynge, but it remayneth clere tyll it come farther abrode from the fyrſte heade therof, as it maye all be ſene wyth eyes, and alſo be proued by daylye experience.
Yf a naturall lyghte then be ſo myghtye agaynſte the darkeneſſe of the nyghte, & an earthen well ſprynge ſo ſtronge in ſtryuynge agaynſt all ſtandynge waters: howe muche more doth it then the true euerlaſtynge and heauenly lyght, and the onelyonly inuyncible ſprynge of all lyfe, namely, God the LORDE oure maker and Sauioure?
God is a … lyghteThat God is ye true, euerlaſtynge and heauenly lyght, wytneſſeth Ihon the euāg eliſt in the fyrſt Chapter, & ſayeth: God was the worde, in hym was the lyfe, and the lyfe was the lyghte of men. Lykewyſe alſo in hys Canonicall epiſtle in ye fyrſt Chapter: God is lyght, and in hym is no darkneſſe.
God is a quicke ſprynge.In lyke maner, That he is the onelyonly inuincyble ſprynge of all lyfe, wytneſſeth the prophete Ieremy in the ſeconde chapter For there ſayeth the LORDE: My people commytteth a dubble ſynne, they forſake me the lyuynge ſprynge of lyfe, and make them ſelues fayre welles, whyche neuertheleſſe geue no water. And Dauid ſayeth in the .xxxv. Pſalme: Wyth the is the ſprynge of lyfe, and in thy lyght ſe we light.
Yf God the LORDE thē be ye true lyght, it followeth, that all they which put theyr truſt in hym, be as a burnynge candle: for by fayth doth God dwell in our hartes, and we are the lyuynge tēple of God, as Paule to the Corinthians doth wytneſſe more thē once. Therfore ſayeth Chriſte of hys diſciples. Math. v. Ye are the lyght of the worlde And of Ihon the Baptyſte: He was a burnynge and ſhynynge lyght. Ioh. v. Lykewyſe yf God be the euerlaſtynge & lyuynge fountayne, it followeth, that the faythfull be euen flowynge ſprynges. 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: But this he ſayd of the ſprete, whiche they that beleue on hym ſhulde receaue.
Lyke as the darkeneſſe of the nyght nowe can hurte no earthly or wordly lyght, but muſt geue place and flye from ye lyght: Euen ſo Sathan alſo whyche is a prynce of ſpirytuall darkeneſſe, can do no harme to a true ryghte beleuyng Chriſten mā, but muſt feare and flye from hym: For God, whyche is the euerlaſtynge lyghte, dwelleth and ſhyneth in hys hart, and dryueth and expelleth farre from hym all the workes of darkneſſe. And lyke as no heape of water can dryue bache ony fountayne of ye grounde, and hynder the quycke ſprynge therof, and lyke as no vnclenneſſe can make it foule: euen ſo alſo can no aduerſyte of this worlde take awaye or ſhorten ony Chriſten mans lyfe. For God whyche is the fountayne of all lyfe, dwelleth and lyueth in hys harte, & dryueth all hurtfull poyſon and mortall ſyckneſſe farre awaye from thence, ſo ye not only it can not harme hym, but he alſo helpeth other people, and delyuereth them by hys preſence: euen as a lyght that ſhyneth farre aboute it, and as a ſprynge ye alwaye floweth, runneth and maketh the grounde moyſt an frutefull.
And thys is it that the LORDE ſayeth in the Goſpell, in the laſt of Marke: The tokens that ſhall followe them whyche beleue, are theſe: In my name ſhall they caſt out deuels, ſpeake wyth new tunges, dryue away ſerpentes: & yf they drynke ony deadlye thynge, it ſhall not hurte them: They ſhall laye handes vponupon the ſycke, and they ſhall recouer. So is it red alſo in the Actes of the Apoſtles the .v. Chapter, that the ſycke were made whole onelyonly of ſaynt Peters ſhadow. So vtterly muſt vanyſhe eueryevery thynge that is contrary and agaynſte the euerlaſtynge lyghte, and ſprynge of lyfe, where a ryght Chriſten man is, in whom God dwelleth by a true belefe, and out of whome the holy gooſt ſhyneth and floweth.
Let Sathan then preaſſe in here wyth all hys darkneſſe and wyth all hys hurtfull infection,Satan is dryuen back by fayth yet ſhall ye ſe in belefe, that he can not take nor deſtroye ony Chriſten mā therwyth yf he continue in fayth, and kepe God in hys harte: But he ſhalbe ſmytten backe and dryuen awaye by force, as ye wonderfull workes of Chriſte and of all ſayntes do manyfeſtly declare. Therfor is it a great ſhame for a Chriſten man to be ſo afrayed for the plage of the peſtilence,It is a greate ſhame for a Chriſten man to feare the peſtilence as to flye from them whome he is bounde to ſerue by Gods commaundement. For by reaſon he ſhulde wythout al feare make haiſte vntounto them, not onelyonly to fulfyll Gods commaundemente, but alſo by hys preſence to helpe them, yf theyr fayth do els worke wyth all. But yf it come not to paſſe, yet is he ſure, for as much as God dwelleth in hym, and he walketh and goeth in Gods commaundement. For certaynly thys promyſe ſhall not fayle hym:
Though a thouſande fall at thy ſyde, and ten thouſande at thy ryght ſyde, yet ſhall it not touch the.
But wyth fayth muſt theſe wordes be taken holde vponupon, for naturall reaſon doth not comprehende them, in as muche as in dede it appeareth farre otherwyſe. And no man nedeth to thynke nor iudge, that they whyche dye of thys plage, be all vnchriſten and faythleſſe: but we ought not to doute but that ther dye therof many vertuous mē, and leaue many vngodly.
Naturall death happeneth two wayesThys is done, becauſe that death maye happen to a mā two maner of wayes. One waye, after the commune courſe of nature, accordynge as eueryevery mans death is appoynted hym of God, and we hauehave conſented vntounto it in baptyme. Of thys ſayeth the prophet Iob in the .xiiii. Chapter. A man hath hys appoynted tyme, the nōbre of hys monethes ſtandeth wyth the: thou haſt appoynted him hys boundes, whyche he ſhall not ouerpaſſe.
Another waye maye death happen to a man before the tyme, by reaſon of hys greate & greuous ſynnes: As ye LORDE hath threatened by Moſes, that yf hys cōmaundement be not kept, he wyll cauſe peſtilēce to reygne. Wherout it is certayne, that whan they be kepte, ye plage abydeth out. Lykewyſe ſayeth he in the commaundementes: Honour father and mother that thou mayeſt lyuelonge, &c. Out of the whyche it is certayne, that hys lyfe whyche doth them not,Hys lyfe that kepeth not Gods commaundementes ſhalbe ſhortened. ſhalbe ſhortened. In lyke maner ſayeth Dauid in the .lv. Pſal. The bloud thyrſty ſhall not bryng theyr lyfe to the halfe nombre. Wherout it is ſure that they ſhulde lyue muche longer, yf they ſhed not innocent bloud. Lykewyſe ſayeth Chriſt Luce. xii. Yf ye do not repent, ye ſhall all peryſhe, as they that the tower in Siloa fell vponupon. Where by it is certayne, that who ſo repenteth not, maye loke for all myſfortune.
And of thys vntymely death onelyonly ſpeaketh thys Pſalme, and promyſeth the faythfull Chriſten men, that they ſhalbe fre from it. For from the ryght appoynted death into the whyche we hauehave conſented in baptyme, we can nor ſhalbe delyuered. Wherfore yf a vertuous ryghte Chriſten man dye of thys plage, it is certaynly hys very houre appoynted vntounto hym of God, whyche he can not preuente. But doutleſſe ther dye of it many ſynners alſo beſyde, whyche myghte well lyue longer yf they repented. 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 ſhall be ſaued. As Paule ſayeth: Whan we be iudged, we are chaſtened of ye LORDE, that we ſhulde not be condemned wyth the worlde.
Thus goeth it then together, that iuſte men dye theyr owne ryght death, but ye wycked dye an vntymely death, and therwyth doth God punyſhe the worlde ſoreſt of all becauſe of theyr ſynnes, but ſpareth hys owne for theyr faythes ſake. Therfore ſhulde they not be fearful nor fayntharted, but (as ye prophete ſayeth) they ſhulde loke & beholde, how the vngodly are recompenced: For whether the wycked dye before the tyme, or the iuſte in ye ryghte ſeaſon, yet is it done both for the punyſhement and plage of the vngodly.God punyſheth men by the death of other. Yf vertuous fathers & mothers dye from wycked dyſobedient chyldren, then be the chyldren plaged, for they are afterwarde euell nurtoured, hanged or ſlayn. Yf yonge chyldren dye from wycked fathers and mothers, then be the chyldren delyuered, & the fathers and mothers punyſhed, in that they hauehave gathered theyr goodes for thoſe that they wyſhe them not vntounto. Yf tyraūtes dye, then bethey punyſhed, and the perſecuted Chriſten delyuered. Yf good rulers dye, which wyth theyr wyſdome hauehave maynteyned peace and good gouernaunce, then be they in peace: And ſo the vngodly whyche are left alyue, rayſe vp warre and ſedicion, and be alwaye punyſhed worſe and worſe. Shortly who ſo hath eyes of fayth, ſeyth yt true beleuers dye in a ryght ſeaſon,Good mē dye or lyue for theyr welth, but ye wycked for theyr punyſhment. but ye vngodly before the tyme. Wherfore whether good mē dye or lyue, it is done for theyr welthe. But whether the wycked dye or lyue, it is done for theyr punyſhment, and by all wayes ſhall they be plaged, and theyr wyckedneſſe ſhall be rewarded them.
Wherfore my mooſt derely beloued, take ye ſuch doctrine & comforte to harte, and follow ye ſame. Flye in good earneſt (by true repentaunce & amendement) from ſynne, wher wyth the world hath deſerued thys horryble plage: And flye by a true vpryght fayth vntounto Gods word, wherin is the fountayne of lyfe and ye lyght of men: Then ſhall ye be whole and ſafe from thys and other plages, page missing 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 vsus out of thys myſerable lyfe to hys owne euerlaſtynge kyngdome: Which God graūt vntounto vsus all. Amen.