Whether a Christian Man Ought to Flee the Plague, Part 1

Whether a Christian Man Ought to Flee the Plague · Part 1

How and whither a Chriſten man ought to flye the horrible plage of the peſtilence. ¶A Sermon out of the Pſalme. Qui habitat in adſutorio altiſſimi.

By Andrewe Oſiander.

¶Tranſlated out of hye Almayn in to Engliſhe. ✚

1537.

¶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 muche as Almyghty God doth vyſet, handle and punyſh the contry and region wyth the horrible and fearfull plage of the peſtilēce, 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 ſeynge that all the dedes of charite which one Chriſtē mā is bounde to ſhewe vntounto another (no leſſe then vntounto Chriſt hymſelfe,) are perlouſly omytted, wherby then ryſeth all maner of ſklaūder to the weake, and myſreporte vntounto the holy Goſpell: I thought it profytable & neceſſary to beſtowe vponupon 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, and eueryevery one counſelled after hys callynge to ſerue his neghboure. And I wyll take for me the .xci. Pſalme, which ſoū deth after this mane:

Who ſo ſytteth vnderunder the defēce of the hygheſt, and abydeth vnderunder the ſhadowe of the Almyghtye.

He ſayeth vntounto the LORDE: My hope, and my ſtrōge holde: my God on whom I truſt.

For he delyuereth me from the ſnare of the hunter, and from y^e noy ſome peſtilence.

He ſhall couer the wyth hys fethers, and thy truſte ſhalbe vnderunder hys wynges: hys truth is ſpere and ſhylde.

So that thou nedeſt not to fear for the horribleneſſe of the nyghte, for the arowes that flye by daye tyme.

For the peſtilence that commeth preuely in the darke: for the ſyckeneſſe that deſtroyeth in the noone daye.

Though a thouſande fall at thy ſyde, and ten thouſāde at thy ryght hande, yet ſhall it not come nye the.

Yee wyth thyne eyes ſhalte thou ſe thy deſyre, and beholde, howe the vngodly ſhalbe rewarded.

BVt afore we come to the vnderſtō dynge 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, or to auoyde daungerous and ſycke places in theſe fearfull ayres, ſo farre as a man doth not therin againſt the belefe, nor gods commaundement, nor agaynſt hys callynge, nor agaynſt y^e louelove of hys neghboure. For though ſome wyll ſaye: 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 y^e Ezech. 9. and Apoca. vii. ther was ſent an angel, which aforehāde marked y^e vertuous & electe, or euer it was charged & cōmaūded y^e ſeconde angell to ſmyte with peſtilence or other plages) thoſe y^t 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 country? Therfore wyll I now at this tyme let all ſuche thynges continue in theyr worthyneſſe and fre, lyke as all other naturall thynges, whiche be ſubiecte and commytted 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: Suche plage commeth out of the influence of the ſtarres, out of y^e workynge of the Cometes, out of y^e vnſeaſonable 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 wyl 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 credence vntounto it, and follow it: and ſo ſhall we fynde muche better and ſurer inſtruccion: Namely, that this horrible plage of the peſtilence commeth out of Gods wrath, becauſe of the deſpyſynge and tranſgreſſynge of his godly commaundemē tes. For thus ſayeth the holy prophet 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 his commaundementes and ordynaunces which 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 ſwellyng, feuer, heate, burnynge, blaſtynge, drouth. &c. and ſhall perſecute the tyll he vtterly deſtroye the, and brynge y^e 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 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. And truely that it is euen ſo, the holy ſcripture declareth, not wyth 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 lande of promes, and made the people vnpacyent and vprouryſh, ſo that they choſe thē a captayne, and thought to go agayne in to Egipte, 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 vpō them? ther fore wyl I ſmyte and deſtroye them w^t peſtilēce, & make of the a grater nacion thē this.

Lykewyſe alſo whan Dauid cauſed the people to be nombred agaynſte Gods commaundement, he diſpleaſed the Lorde God horribly therwith. Therfore layed he the punyſhment vponupon hym, ſo that he was fayne to choſe hymſelfe whether he hadde rather hauehave ſeuen yeares derth, or thre monethes myſchaunce in battayll, 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 y^t out of the word of God we knowe the very cauſe of thys horrible plage: 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. Yf we wyll els be preſerued and delyuered frō thys horrible plage. For yf God punyſh vsus 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 vsus. For yf we cō tinue in our euell ſynfull and culpable lyfe, certaynly he ſhall not ceaſſe wyth y^e punyſhment, but go forth more & more, tyl he geue and recompence accordynge to our workes. But yf we knowlege our ſynne, refraine frō it, repent and axe grace, thē ſhal he alſo take awaye hys wrath. And this horrible wrath (with other heuy burthens as warre & derth that lye vponupon oure neck) ſhall he mercyfully take awaye from vsus agayne. As holy Paull 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 wyth the worlde.

And out of all thys maye youre charyte well perceaue, howe vnwyſely and vnchriſtenly they do, y^t out of inordinate feare, of thys plage leaue theyr callynge and office, maliciouſly wythdrawyng the louelove, helpe, & faythfulneſſe, which they (out of gods commaundement) are bounde to ſhewe vntounto theyr neghbours, and ſo do ſynne greuouſly agaynſte the commaundement of God. For certaynly they do but ſtere 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, that ſome do ſhone and flye not onelyonly the ſyck, but alſo the whole: Yee (that yet more foolyſhe is) euen the platters and candelſtyckes which come out of ſtraunge 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 wyth 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 louelove vntounto hym: Whiche neuertheles he wold be glad to ſe ſhewed vntounto hymſelfe, yf he laye in lyke neceſſite.

Howbeyt I ſuppoſe ther come not manye ſuch chaunches to paſſe, neuertheles 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 occaſiō that it raygneth the more myghtely ouer vsus. For ſeynge it is ſure (as ye hauehave herde afore) that ſuch plage is ſent for puniſhment of oure ſynnes, and Chriſte hath geuen vsus a new commaundement 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 mor we lade ſynne vponupon vsus, and deſerue thys plage but the more. Agayne the more diligentlye that we take hede vntounto the louelove of oure neghboure, the ſurer ſhall we be from thys plage: No man nedeth to doute therof.

But here withall wyll I alſo counſell or compell no man, to ony vnnedeful daunger, (that he is not bounde vntounto by his callynge nor by louelove) but onelyonly warne thoſe, whiche for feare leaue that whiche they are bounde to do before God: To the intent that for ſuch naked feares ſake, they do not tranſgreſſe nor omytte the commaundemēt of God, and hope by ſynne to eſcape thys plage, which neuertheles commeth becauſe of ſynne. For that were a foolyſh vnaduyſed counſell, yf one wolde go aboute to eſcape the wrath of God by tranſgreſſiō, and by ſynne to auoyde the puniſhment of ſynne.

Beſydes thys, doth experience ſhewe alſo that they which be ſo ſore afrayed, do cōmunly miſcary. Agayne, they that wayte vponupon theyr offices and ſerue theyr neghbours, be delyuered: As it is well ſene in y^e miniſters 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 & 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 myniſtre becauſe of louelove? Specyally the chefeſt, on one wherof ther lyeth more, then on a thouſand of other? And yet doth God cōmunly preſerue them alſo that they be delyuered, left ſtyll on lyue, and dye in a good quyete age.

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. And thus is verified the ſayenge: The vngodly hauehave no peace. Eſa. 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 y^e wrath of God & thys horrible plage, let hym not axe his own reaſon how he ſhal do, but beleue & folow y^e word of God: which teacheth hym, not to flye euel ayre & infecte places (which he maye well do: neuertheles he remayneth yet vncertayn whether it helpeth or no) but it teacheth hym to leaue of from ſynne, 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. For y^t is the onelyonly ſure & wholſome flyenge in thys daūgerous tyme, wherby a man may eſcape thys plage. alſo and defence of God, is ſet forth vntounto vsus eueryevery where in the ſcripture, as an ouerſhadowynge & coueryng with wynges. For lyke as y^e 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. Lyke as an Aegle ſtereth 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 moſte bleſſed and pure virgyn Mary, whan 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 Ieruſalē ▪ How oft wolde I hauehave gathered thy chyldrē together, as an henne gathereth hyr chekens vnderunder hyr winges, & ye wold not? Mat. xxiii For though a true beleuyng man be in dede the tēple of god, & god dwelleth in hym yet vſeth y^e ſcriptur oft to ſpeak therof, as though he dyd flye aboue vsus (in aſmuche as he doth ouerſhadowe, couer & defende vsus) & that becauſe y^e heauē & the heauen of all heauēs (as Salomon ſayeth) can not cōprehende nor cō teyn hī .iii. Reg .iii. But though he dwelleth in vsus, yet flyeth he wyde, hye & 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 now then that he ſayeth not: Who ſo is wyſe, ſtrōge, ryche, whole, or wel frended. Nether ſayeth he alſo: who ſo kepeth hymſelfe thence, or flyeth thether, holdeth hymſelfe 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 aſſoone do harme as good, are in no wyſe able to delyuer from the wrath of God. But what doth the beleuer: He ſayeth vntounto the Lorde: my hope. But this do not y^e vngodly and vnbeleuers, but ſet theyr hope in the forſaid poyntes, put theyr truſt in them, 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 vponupon hym, nor feare hym. And whan he commeth then with hys wrath, and ouertaketh them with a plage, ſo y^t of neceſſite they muſt nedes thynke vponupon hym, then feare they, and be afrayed of him, 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. 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: theyr frēdes theyr owne ypocrytes & traytours. And al y^• whych 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 whā they wolde ſeke helpe therby, 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 y^e Lorde, ſhall not be confounded. Therfore ſayeth he not only that the Lorde is hys hope, but alſo hys ſtronge holde, whych he maye flye vntounto, in the whych he may 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 ſhal be defended. For the vnbeleuers hauehave theyr hope euen in theyr goodes, but in neceſſyte they fynde no refuge, as the faythfull hath a ſtronge holde and hye caſtell in God the Lorde.

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 comforte, that the Lorde is hys God: that is that he can helpe and delyuer hym as an almyghty Lorde, yee after ſuche a faſhion and 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 the Lorde be hys God, on whom he hopeth: that is, at whoſe hande he loketh for all good in the lyfe for to come & 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 that is ſene, is no hope: for how can a man hope that whyche is ſene. But yf we hope that whych 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 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 may well hauehave theyr wylles aſlonge as they lyue, but at the laſt (thorow theyr diſpayre) ther followeth euerlaſtynge damnacyon. The faythfull maye theyr lyfe longe hauehave diſquyetnes and temtacion, 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 aſlonge 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 y^e ſnare of the hunter, & frō y^e noyſome peſtilēce And in theſe wordes doth he ſhortly ſhewe vntounto vsus, that almyghty God can and wyll delyuer hys owne from all myſfortune yee euen in thys lyfe. For all the myſchaunces that we be troubled wythall in thys temporall lyfe, are of two ſortes: Some come out of the wycked deuyce of the deuell and of men, as ſhame and perſecucion: Some playnly of nature and out of the ordinaūce 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 ther from.

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. For lyke as an hunter proueth the kynde and nature of eueryevery wylde beaſt, commeth priuely after hym, ſeketh out the courſe and habitacion therof, and afterwarde ſetteth the nette, that he maye dryue it therein: 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 maye ſpeake ſomwhat ſharpely, as ſaynt Steuen dyd. Actu. the .vii. Chapter. Yf he be gentle and frendly, then ymagen they ſome foolyſhe thynge vponupon hym, and flatter awaye hys harte frō hym as Dalila dyd vntounto Samſon. Yf he ſeke the ſaluacion of the people, then ſklaunder they hym, as y^e Iewes blaſphemed Chriſt to be a wyneſupper and a companyon of publicans. Yf he be ſimple, 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 Chriſten man woteth not what poynte to be at, or how he hath deſerued it. Neuertheleſſe they thynke the bell is ſo caſt, y^t at the laſt it muſt rynge as they wyll, but it fayleth them.

For the Lorde on whom we beleue, whych is our hope, refuge and God, can not only preſerue vsus from theyr ſnares that we fall not therin, but alſo whan we fall in to 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 clerely.

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, 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 buſynes amonge ſynners and of the comune welth, as eueryevery man by hymſelfe can lyghtly perceaue and vnderſtande. Therfore is it alſo an horrible punyſhment ouer the ſynne of the worlde, whyche concerneth both them that dye, and them that are lefte alyue, as hereafter 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 ſhal 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 benefites vntounto all and eueryevery one that put theyr truſte in hym. As for the couerynge of hys fethers and hope vnderunder his 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 ſpecyal battayl of fayth. For ſuch 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 prophete moreouer: hys truth is ſpere and ſhylde. That is, hys godly promyſes, whych are ſure and true, and nother lye nor deceaue: Thoſe be oure wapens wherwyth we fyght, and ouercome al aduerſyte. But lyke as ſpere and 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 therwith, and wyll not beleue theron. For that is the ryght ſcyence in this battayll whan myſfortune, aduerſite or tentaciō commeth, that we loke aboute vsus accordynge vntounto Gods worde: Namely what comforte and promes he hath made vntounto vsus in ſuch a caſe, and wyth a ryghte belefe to take holde of the ſame as of a ſhylde, and to comforte and defende oure ſelues therwyth, ſo can ther no miſchaunce do vsus harme, as the holye Saynte Paule in the laſte chapter of hys Epiſtle to the Epheſians teacheth & ſayeth: Before all thynges take the ſhylde of fayth wherwyth ye maye quench all the fyrie dartes of the wycked.

Agaynſte the ſame (namelye agaynſte Sathan oure head enemye) is ſuche worde of God, euen the ryghte ſpere, wherwith we wounde and ouercome hym. 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 agaynſt hys venymous dealynge and temtation. For yf a ſeruaunt (that dealeth wrongeouſly and vnthriftely in hys maſters goodes and buſineſſes) be afrayed, vexed, and perſed thorowe the hart, whan a ſymple man ſayethe vntounto hym: Thou vnthrift why dooſt thou ſo. That is not thy maſters wyll and meanynge, he dyd not ſo commaunde me. 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 wicked creature handleth agaynſt hys maker, and agaynſt hys choſen chyldren? Therfore doth holye ſaynte Paule call Gods worde alſo the ſwearde of the ſprete: And the Lorde Chriſte defendeth hymſelfe onelyonly wyth the ſame agaynſt all tentacions of Satan in the wylderneſſe.

Now whan thou takeſt holde thus of Gods promyſes thorow fayth, and vſeſt thē for ſpere and ſhylde to defende thy ſelfe, and to ſmyte Satan, then out of the ſame it followeth as the prophet ſayeth farther:

That thou nedeſt not to feare for the horribleneſſe of the nyght.

For the arowes that flye in y^e daye tyme.

For the peſtilence that commeth priuely in the darke.

For the ſickneſſe 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, that he nedeth not to be afrayed. Fyrſt for the horribleneſſe 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 deſpare, and more afrayed them in the lyght. The bloude runneth to our hartes, and the heeres ſtonde vpryght, & all the body waxeth colde for feare. Out of thys commeth it then, that we thynke we ſe, heare and perceaue ſomwhat, which in very dede is not ſo. 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. 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. Howbeyt true it is that the deuell cauſeth ſuch feare, and prynteth it in, that he maye begyle and deſtroye vsus by feare as by a naturall workynge. Yet is it nothyng but a feare: for the prophet calleth it not an euel or good ſprete, but planely the horribleneſſe of y^e nyght. Nother is it ony thynge els alſo but an horrour and feare, & 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 fantaſie of ſpretes, or deceatfulneſſe of the nyght, 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, fallynge ſtarres and cometes be in the ayre & in the heauen. But herewithall wyll not I ſpeake agaynſt the wonderfull viſions and tokens, whiche god ſendeth for a warnyng befor greate my ſchaunces to come.

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: 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 ſuch miſfortunes come for the mooſt parte ſo ſodenly, that a man can not preuente them, but muſte let them hyt as wyth an arowe, and afterward reſtore and heale the harme wyth greate trauayle and laboure. But nowe wyll God preſerue hys faythfull from ſuche miſfortune, yf they hauehave hys promyſes before theyr eyes, beleue theron, and ordre theyr lyues therafter.

Thyrdly, a faythfull perſon nedeth not alſo to be afrayed for the peſtilence, that ſlippeth in preuely in the darke. Thys is verely a confortable promes in thys daungerous tyme, for the whiche we ſhulde by ryght put oure truſt in God, 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. 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, & make hys teſtament) crepeth in preuely in y^e darke ſo that no man knoweth what it is, or whēce it commeth, or whyther it goeth, therfor can ran no man kepe hymſelfe ſurely from it: 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: Yf it were an euell wynde, the chambre myghte wyth diligence be made cloſe therfore: 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. But now is it a ſecret miſfortun that crepeth in preuely, ſo that it can nother be ſene nor herde, nother ſmelled nor taiſted tyll it hauehave done the harme.

Therfore the more daungerous and noyſome that the plage is, the better & more excellent is the promes, that no man ſhulde hauehave cauſe to deſpare. For how might God make vsus a more excellent and fayrer promes, 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 leftſyde, and ten thouſande at our ryght ſyde Yet ſhall it not reach vntounto vsus, yf we do but beleue thys promes, and let it be oure ſpere 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.

Fourthly, God wyll alſo preſerue hys chyldren from the ſickneſſe that deſtroyet… in the noone daye: 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 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: Wherout then aryſe all maner of perlous diſeaſes, whiche be not very vnlyke the ſyckneſſe of the peſtilence.

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, or what plage it wyll that lyeth vponupon the worlde becauſe of theyr ſynnes, God the Lorde wyll preſerue hys faythfull therefrom, or delyuer them from it: 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 ten thouſāde at thy ryghte ſyde yet ſhall it not touch the. Thys is doutleſſe a louynge, mercyful, cōfortable, and fayre promes, wher on oure hart by reaſon ſhulde truſte, and chefely reioyce in the ſame: For he that ſpeaketh it, is Almyghtye and true therfore ſhulde we by reaſon geue credence 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 that inordinate feare then of death it ſelfe: for death can not hurt vsus, in aſmuch as we (thorowe baptyme) are grafted & buried vntounto lyke death with chriſt. But fearfulneſſe (which is nothyng els but an vnbelefe) maye harme vsus, and bringe vsus in to imprudence. Wherfore my mooſt derely beloued, take theſe promyſes to harte, ſtrength youre hart, mynde and vnderſtandynge therewyth, and be not faynt harted. So ſhall ye proue by experience, that God is true, & faythfully perfourmeth that which he promyſeth.

And that ye maye y^e more eaſely beleue it, I wyll declare it vntounto youre charite by a ſimilitude how it cōmeth to paſſe, & 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.

Youre charite ſeeth and proueth dayly by experience, howe myghtye and horrible a thinge the darkneſſe of the nyght is. For whā it falleth, it couereth all y^e 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, 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: Yee the leeſt candle lyght that is lyghted, withſtandeth y^e whole nyght, and ſuffreth not onelyonly the darkneſſe not to couer or oppreſſe it, but geueth lyght euen in the myddes of the darkneſſe, and ſmyteth it backe a certayne ſpace on eueryevery ſyde: and thyther as it is borne, muſt darkeneſſe depart, and geue place vntounto the lyght: 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 whote cole) yet can not the darkneſſe couer it, much leſſe to quench it: but it geueth lyght it ſelfe alone, ſo that it maye be ſene a farre of in the darkneſſe, and remayneth vn ouercome of the ſame, though it cā not help other thynges, nor geue lyght vntounto them.

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: 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: but it ruleth vanquyſheth and expelleth the darkeneſſe, whych els ouerwhelmeth, ſnareth & putteth all thynges in feare.

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. 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 hūdreds 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 flowe 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 ſtrynynge agaynſt all ſtandynge waters, howe muche more doth it then the true euerlaſtynge and heauenly lyght, and the only inuincible ſprynge of all lyfe, namely, God the Lorde oure maker and Saueoure?

That God is the true, euerlaſtynge and heauenly lyght, wytneſſeth Ihon the euangeliſt in the fyrſt Chapter, and 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 the fyrſt Chapter: God is lyght, and in hym is no darkneſſe.

In lyke maner, That he is the onelyonly inuincible 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 themſelues fayre welles, whyche neuertheleſſe geue no water. And Dauid ſayeth in the .xxxv. Pſalme: With the is the ſprynge of lyfe and in thy lyght ſe we lyght.

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: for by fayth doth God dwell in our hartes, and we are the lyuynge tēple of God, as Paul to the Corinthians doth wytneſſe more thē once. Therfore ſayeth Chriſt of hys diſcyples. 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 euē 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 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 muſte geue place and flye from y^e lyght: Euen ſo Sathan alſo whyche is a prynce of ſpirituall darkeneſſe, can do no harme to a true ryghte beleuynge Chriſten man; but muſt feare and flye from hym: 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. And lyke as no heape of water cā dryue backe ony foūtayne of the groūde, and hynder the quycke ſprynge therof, 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. For God whyche is the fountayne of al lyfe, dwelleth and lyueth in hys harte, and dryueth all hurtfull poyſon and mortall ſyckneſſes farre awaye from thence, ſo that not only it can not harme hym, but he alſo helpeth other people, and delyuereth them by hys preſēce: euen as a lyght that ſhyneth farre aboute it, and as a ſprynge that alway floweth, runneth & maketh the groūd, moyſt and frutefull.

And thys is it that the Lorde ſayeth in the Goſpell, in the laſt of Marke: 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: and 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 ſyck were made whole only of ſaynt Peters ſhadow. So vtterly muſt vanyſh eueryevery thynge that it is contrary and agaynſt the euerlaſtynge lyghte, and ſprynge of lyfe, where a ryght Chriſten man is, in whom God dwelleth by a true belefe, and out of whom the holy gooſt ſhyneth and floweth.

Let Sathan then preaſſe in here wyth all hys darkneſſe and wyth all hys hurtfull infectiō, yet ſhall ye ſe in belefe, that he can not take nor deſtroye ony Chriſten man therwyth yf he continue in fayth, and kept God in hys harte: But he ſhalbe ſmytten backe and dryuen awaye by force, as y^e wonderfull workes of Chriſte and of all ſayntes do manyfeſtly declare. Therfore is it a great ſhame for a Chriſten man to be ſo afrayed for the plage of the peſtilence, as to flye from them whom he is bounde to ſerue by Gods commaundement. For by reaſon he ſhulde wythout all 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 with all. But yf it come not to paſſe, yet is he ſure, for as muche as God dwelleth in him, & he walketh & goeth in Gods cōmaūdemēt For certaīly thys promes ſhal not fayl hi…

Though a thouſande fal at thy ſyde, and ten thouſande at thy right 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 men, and leaue many vngodly. Thys is done, becauſe that death maye happen to a man 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 cō ſented vntounto it in baptyme. Of thys ſayeth y^e prophete Iob in the .xiiii. Chapter. A man hath hys appoynted tyme, the nombre of his monethes ſtandeth w^t the: y^u haſt appoynted him his boūdes, which he ſhal not ouerpaſſe

Another waye maye death happen to a man before the tyme, by reaſon of hys great & greuous ſynnes: As the Lorde hath threatened by Moſes, that yf hys cōmaundemēt be not kept, he wyl cauſe peſtilēce to reigne. Wherout it is certayne, that whan they be kepte, y^e plage abydeth out. Lykewyſe ſayeth he in the commaundements: 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. In lyke maner ſayeth Dauid in the .iv. 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 al myſfortune.

And of thys vntymely death only ſpeaketh thys Pſalme, and promyſeth the faythfull chriſten men, that they ſhalbe fre from it. For from the ryght appoynted death in to the whych 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 appointed vntounto hym of God, whyche he can not preuente. But doutleſſe ther dye of it many ſynners alſo beſyde, whych myghte wel 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 ſhal be ſaued. As Paule ſayeth: Whan we be iudged, we are chaſtened of the Lorde, that we ſhulde not be condemned wyth the worlde.

Thus goeth it then together, that iuſte men dye theyr owne ryght death, but y^e wycked dye an vntymely death, and therwyth doth God punyſh the worlde ſoreſt of al becauſe of theyr ſynnes, but ſpareth hys own for theyr faythes ſake. Therfore ſhulde they not be fearfull nor fayntharted, but (as the prophet ſayeth) they ſhulde loke and beholde, how the vngodly are recōpenced: 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. Yf vertuous fathers and mothers dye from wycked diſobedient chyldrē, 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 chyldrē delyuered, and the fathers and mothers puniſhed, in that they hauehave gathered theyr goodes for thoſe that they wyſſhe them not vntounto. Yf tyraūtes dye, then be they puniſhed, 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 which are lefte alyue, rayſe vp warre and ſedicion, and be alwaye puniſhed worſe and worſe. Shortly who ſo hath eyes of fayth, ſeyth that true beleuers dye in a ryght ſeaſō but the vngodly before the tyme. Wherfore whether good men dye or lyue, it is done for theyr welthe. But whether y^e wycked dye or lyue, it is done for theyr puniſhment, and be al wayes ſhall they be plaged, and theyr wyckedneſſe ſhall be rewarded them.

Wherfor my moſt derely beloued, take ye ſuch doctrine & comforte to hart, and follow the ſame. Flye in good erneſt (by true repentaunce & amendemet) frō ſynne, wherwith y^e world hath deſerued this horrible plage: And flye by a true vpryght fayth vntounto gods word wherin is the fountayne of lyfe and y^e lyght of men: 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 vsus out of thys myſerable lyfe to hys owne euerlaſtynge kyngdome: Which God graunte vntounto vsus all. Amen.

¶Tranſlated by .M.C. out of hye Almayne. Anno .M.D.xxxvii.